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I  THEOLOGICAL  SEMINARY,  I 

t^^J    Princeton,  N.  J.  | 

f .  * 

£     V^      J'rom  Uie  PUBLISHER. ^       # 

BV  110  .W37  1846  ^ 

Waterbury,  J.  B.  1799-1876, 
A  book  for  the  Sabbath 


»> 


BOOK  FOR  THE  SABBATH; 


THREE    PARTS, 


I  — OaiGIX,    DESIGN,    AND    OBLIGATION    OF    THE    SABBATH. 

11. — PRACTICAL  IftlPROVEMENT  OF  THE  SABBATH. 

III. DEVOTIONAL  EXERCISES  FOR  THE  SABBATH 


BY  J.  B.  WATEHBUPuY, 

AUTHOR   OF    "advice    TO  A   YOUNG    CHRISTIAN,"    AND 
"  THE    HAPPY   CHRISTIAN." 


FROM  THE  LONDON  TRACT    SOCIETY  EDITION. 


NEW    YORK; 

ROBERT  CARTER,   58   CANAL    STREET, 
AND  PITTSBURG,  56  MARKET  STREET. 

1846. 


PREFACE. 


This  work  is  divided  into  three  parts.  In 
the  first,  the  author  has  aimed  to  present  the 
broad  and  deep  scriptural  foundations  on  which 
the  institution  of  the  sabbath  rests.  In  the 
second  part,  he  has  dwelt  at  length  on  the 
practical  improvement  of  the  day  ;  showing 
how  it  may  be  sanctified,  and  in  what  ways  it 
is  commonly  profaned.  The  third  part  em- 
braces a  series  of  meditations  and  prayers,  the 
number  answering  to  the  number  of  sabbaths 
in  the  year,  and  prepared  with  a  view  to  assist 
the  Christian  in  his  private  devotions.  Some 
of  these  are  appropriate  especially  to  the  sab- 
bath ;  some  respect  the  sacrament ;  others  are 
intended  to  apply  to  the  seasons  of  the  year  ; 
many  of  them  are  suited  to  persons  in  afflic- 
tion ;  and  all,  it  is  hoped,  are  such  as  the  pi- 
ous soul  will  love  to  think  upon  in  retirement. 

Although  this  volume  is  entitled  "  A  Book 
for  the  Sabbath,'"'  yet  as  the  third  part  is  purely 
devotional,  and  applies  to  the  secular  as  well 
as  to  the  sacred  part  of  the  week,  it  may  prove 
to  some  a  useful  manual  in  the  religious  exer- 
cises of  the  family  and  the  closet. 


IV  PREFACE. 

It  is  needless  to  dwell  on  the  impoitance  of 
the  subject.  The  convictions  of  the  entire 
Christian  community  are  in  favour  of  a  more 
strict  observance  of  the  Lord's  day.  Let  the 
reform  begin  at  the  house  of  God.  Let  the 
outer  and  the  inner  court  of  the  temple  be  first 
purified.  A  principal  design  of  the  author  is, 
to  urge  upon  the  church  a  conscientious  dis- 
charo-e  of  sabbath  oblia^ations  ;  believino;  that 
when  their  example  is  right,  this  blessed  day, 
if  not  rescued  entirely  from  profanation,  will,  at 
least,  exert  its  legitimate  influence  ;  and  will 
serve  to  check  the  inundation  of  vice,  which, 
rapidly  augmenting,  threatens  to  sweep  away 
even  this  bulwark  of  salvation. 

Hudson,  N.  Y, 


CONTENTS. 

PART  FIRST. 

ORIGIN,    DESIGN,    AND    OBLIGATION    OF   THE    SABBATH. 

CHAPTER  I. 

FAOS 

Origin  of  the  Sabbath 9 

CHAPTER  II. 

Perpetuity  of  the  Sabbath •      12 

CHAPTER  III. 

Change  of  the  Sabbath  from  the  Seventh  to  the  First  day  of  the 
Week 20 

CHAPTER  IV. 

The  Sabbath  made  for  Man 25 

CHAPTER  V. 

Importance  of  the  Sabbath,  in  its  bearings  on  Intellectual  and 
Social  Improvement 32 

CHAPTER  VI. 
The  Sabbath  promotive  of  Social  Improvement , . .      39 

CHAPTER  VII. 

Conservative  Influence  of  the  Sabbath 43 

CHAPTER  VIII. 

Appeal  to  Men  of  Influence  in  favour  of  the  Sabbath «.      47 

1* 


VI  CONTENTS. 


PART   SECOND. 

PRACTICAL    IMPROVEMENT    OF   THE    SABBATH. 

CHAPTER  I.  PAGB 

The  Sabbath  a  Devotional  Day 51 

CHAPTER  II. 
Baturday  Evening,  or  the  Preparation 55 

CHAPTER  III. 
Sabbath  Morning 59 

CHAPTER  IV. 
Private  and  Family  Devotions 63 

CHAPTER  V. 
Sabbath  Privileges— Hearing  the  Word 67 

CHAPTER  VI. 
Self-application  of  the  Truth 75 

CHAPTER  VII. 
Prayer  upon  the  Word 79 

CHAPTER  Vin. 
Communion  Sabbath 83 

CHAPTER  IX. 
Meditation  and  Reading 90 

CHAPTER  X. 
Conversation 99 

CHAPTER  XI. 
Doing  Good  on  the  Sabbath  Day 107 

CHAPTER  Xn. 
Sabbath  Evening Ill 

CHAPTER  XIII. 
Sabbath  Violations— Travelling  on  the  Lord's  Day 118 

CHAPTER  XIV 
Sabbath  Violations— Social  Visiting  — Secular  Reading— Idle- 
ness, etc 126 

CHAPTER  XV. 
Concluding  Address 133 


CONTENTS.  Vll 

PART  THIRD. 

DEVOTIONAL   EXERCISES   FOR   THE   SABBATH. 

MEDITATIONS  AND  PRAYERS. 

PAGB 

I.— The  Saints'  Rest 138 

II.— The  Conflict 140 

III.— The  Risen  Saviour 142 

IV.— Fruits  of  Holiness 144 

v.— Risen  with  Christ 146 

VI.— All  Vanity 148 

VII.— The  Invitation 150 

VIII.— All  for  the  Best 152 

IX.— The  Heart  of  Unbelief 154 

X. — Time  Precious 156 

XI — Gratitude 158 

XII.— The  Promised  Spirit 160 

XIII.— The  Love  of  Christ 162 

XIV.— The  Contrast 164 

XV.— The  Refuge 167 

XVI.— Prayer  Hindered 169 

XVII.— Divine  Guidance 171 

XVIII.— The  Searcher  of  Hearts 174 

XIX. — Prayer  in  the  Name  of  Jesus 176 

XX.— Revival 178 

XXL— Purity 180 

XXII. — Condescending  Mercy 182 

XXIII.— Poverty  of  Spirit 1S4 

XXIV.-Fixed  Destiny 186 

XXV.— Likeness  to  Jesus 188 

XXVI.— The  Restless  Soul 9. 190 

XXVII.— The  Vestment 192 

XXVIII.— Jesus  Loved 194 

XXIX.— Infldelity  Rebuked 196 

XXX.— The  Patience  of  Hope 193 

XXXI.— The  Spirit  of  Love 200 

XXXII.— The  Furnace  of  Affliction 202 

XXXIII.— True  Riches 201 


Vlll  CONTENTS. 

FAOB 

XXXIV.-Unseeii  Gloriea  206 

XXXV.— Extent  of  Mercy 208 

XXXVI.— Keeping  the  Heart 210 

XXXVIl.— Divine  Illumination 212 

XXXVIII.— Christian  Energy 214 

XXXIX.— Watchfulness 216 

XL.— Great  Gain 218 

XLl.— Faith  in  God 220 

XLII.— The  Backslider 222 

XLIII.— Pleasing  God 225 

XLIV.— Conversation 227 

XLV.— The  Caution 229 

XLVI.— Human  Frailty 231 

XLVII.— The  Consummation — Sacramental 233 

XLVIII.— The  Comforted— Affliction 236 

XLIX.— Deprecation 238 

L. — Encouragement 240 

LI.— The  Nativity— Christmas 242 

LII.— The  Solemn  Question— the  New  Year  Anticipated...  244 


BOOK    FOR    THE    SABBATH. 


PART    I. 


CHAPTER  I. 

ORIGIN    OF    THE    SABBATH. 

The  sabbath  began  at  the  close  of  the  primeval 
creation.  This  is  the  testimony  of  Moses.  "  Thus 
the  heavens  and  the  earth  were  finished,  and  all 
the  host  of  them.  And  on  the  seventh  day  God 
ended  his  work  which  he  had  made ;  and  blessed 
the  seventh  day,  and  sanctified  it ;  because  that  in 
it  he  had  rested  from  all  his  work  which  God 
created  and  made,"  Gen.  ii.  1,  2. 

The  patriarch  tells  us,  in  this  simple  and  beau- 
tiful language,  when  and  why  the  sabbath  was 
instituted.  The  sceptic  may  sneer  at  the  idea  of 
the  omnipotent  God  exerting  himself  to  create  the 
world  by  successive  acts  of  self-moving  power,  in- 
stead of  a  simple  volition,  whereby  it  should  at 
once,  in  all  its  varied  grandeur,  spring  into  exist- 
ence.    But  in  this,  as  in  all  the  other  great  doings 


10  BOOK   FOR    THE    SABBATH. 

of  Jehovah,  there  is  a  design ;  which  is  to  be  traced 
in  its  practical  bearings  on  our  race,  whose  moral  im- 
provement, no  less  than  their  temporal  convenience, 
was  before  the  Divine  mind,  when  he  sketched  the 
plan  and  laid  the  foundations  of  the  earth. 

Says  one,  ^'  We  are  not  to  think  but  that  God 
could  have  made  the  world  in  an  instant.  But  he 
did  It  in  six  days,  that  his  wisdom,  power,  and. 
goodness  might  appear  to  us,  and  be  meditated  on 
by  us,  the  more  distinctly  ;  and  that  he  might  set 
us  an  example  of  working  six  days,  and  resting  the 
seventh.  It  is,  therefore,  made  the  reason  of  the 
fourth  commandment.  So  much  would  the  sabbath 
conduce  to  the  keeping  up  of  religion  in  the  world, 
that  God  had  an  eye  to  it  in  the  timing  of  his  creation." 

Nor  are  we  to  suppose  that  the  day  of  rest,  fol- 
lowing upon  the  six  days  of  creative  power,  was 
in  order  to  recruit  the  exhausted  energies  of  Je- 
hovah. For  the  Creator  "fainteth  not,  neither  is 
weary."  It  had  reference,  we  presume,  principally 
to  the  moral  impression  upon  man,  which  sub- 
sequent enactments  respecting  the  sabbath  were 
designed  to  corroborate  and  enforce.  "  The  eternal 
God,  though  infinitetly  happy  in  the  enjoyment  of 
himself,  yet  took  a  satisfaction  in  the  work  of  his 
own  hands.  He  did  not  rest  as  one  weary,  but  as 
one  well  pleased  with  the  instances  of  his  own  good- 
ness, and  the  manifestations  of  his  own  glory." 

Having  advanced  thus  much,  with  a  view  to 
break  the  force  of  an  infidel  objection  sometimes 
thrown  out  against  this  part  of  the  Pentateuch,  we 
may  present  some  other  considerations  bearing  on 
the  origin  of  the  sabbath. 


ORIGIN    OF    THE    SABBATH,  H 

Until  the  close  of  the  sixth  day,  every  thing  in 
the  forming  world  was  in  commotion.  Obedient 
to  the  Creator's  will,  the  various  portions  were 
seeking  their  affinities,  and  the  numerous  depart- 
ments of  this  wondrous  sphere  were  hastening  to  a*' 
completion.  The  atmosphere  was  throwing  its 
drapery  around  the  globe,  to  afford  a  beautiful 
medium  for  the  sun-light,  which  was  falling  upon 
it  in  richest  splendour.  The  waters,  hitherto  dif- 
fused, were  gathering  together,  and  the  earth  was 
rising  into  view  in  all  its  diversified  forms  of 
grandeur.  The  chaotic  mass  had  already  put  on 
the  appearance  of  order,  and  each  succeeding  day 
disclosed  new  wonders  under  the  invisible  hand 
that  was  at  work  to  elicit  and  arrange  them.  The 
sixth  day  was  ended  ;  and  now  all  seemed  to  be  at 
rest.  Every  part  had  found  its  kindred  portion. 
The  classification  was  complete.  The  work  was 
one  grand  and  perfect  whole.  There  was  no  more 
rushing  to  and  fro.  The  elements  were  hushed. 
It  was  nature  in  her  infantile  repose.  The  out- 
spread beauties  of  creation  seemed  to  sleep  in  calm 
tranquillity. 

How  natural  then  that,  at  this  juncture,  God 
should  pronounce  his  public  benediction  upon  the 
new  creation  !  But  equally  appropriate  was  it  for 
him  to  appoint  a  day  of  rest,  and  to  call  the  intel- 
ligent universe  to  consider  his  power  and  his 
goodness.  In  this  primeval  sabbath,  the  angelic 
choirs  united  in  celebrating  the  praises  of  God. 
"  The  morning  stars  sang  together,  and  all  the  sons 
of  God  shouted  for  joy."  No  temple  erected  by 
human  skill  was  needed,  where  the  whole  earth 


12  BOOK   FOPw   THE    SABBATH. 

was  a  vast  temple,  whose  builder  was  God,  to 
whom,  as  the  Supreme  Divinity,  every  thing  in 
heaven  and  in  earth  did  homage. 

In  this  primitive  rest  we  see  also  a  type  of 
heaven.  More  glorious  still  that  scene,  where  the 
ransomed  of  the  Lord,  after  the  toil  and  trials  of 
their  earthly  lot,  shall  meet  to  enjoy  the  "rest 
which  remaineth,"  and  to  celebrate  in  their  songs 
and  hallelujahs  the  still  greater  work  of  redemp- 
tion. If  the  "first  sabbath  which  dawned  upon  the 
young  creation  was  blissful,  and  spoke  of  the 
power  and  the  wisdom  and  the  goodness  of  the 
Creator,  what  will  be  that  everlasting  sabbath, 
which  is  to  be  enjoyed  without  the  possibility  of 
sin  to  blight  its  immortal  scenery :  and  where, 
instead  of  the  devotions  of  a  single  pair,  there  will 
be  ten  thousand  times  ten  thousand  tongues, 
making  music  such  as  God  will  delight  to  hear — 
the  music  of  the  soul — in  which  the  beginning  and 
end  of  their  song  will  be,  "  Glory  to  God  in  the 
highest :  worthy  is  the  Lamb  that  was  slain  to  re- 
ceive power,  and  riches,  and  wisdom,  and  strength, 
and  honour,  and  glory,  and  blessing,"  Rev.  v.  12. 


CHAPTER  II. 

PERPETUITY    OF   THE    SABBATH. 

Was  this  primeval  rest  continued  after  the  fall, 
and  is  a  sabbath  obligatory  on  accountable  man 
through  every  successive  generation  1 

There  is  some  reason  to  believe,  that  a  day  of 
rest  and  of  special  religious  services  was  observed 


PERPETUITY  OP  THE  SABBATH.         13 

by  the  patriarchs,  from  the  creation  to  the  period 
when  the  Lord,  at  Mount  Sinai,  repeated  and  for- 
mally confirmed  the  obligations  of  the  sabbath. 
"  The  Lord  blessed  the  seventh  day  and  sanctified 
it."  For  what  purpose  was  the  day  sanctified,  if  God 
did  not  intend  his  new  created  subjects  to  observe 
it  religiously?  Why  was  a  peculair  sacredness 
attached  to  it,  if  no  moral  obligation  to  consecrate 
it  to  purposes  of  Divine  worship  was  intended  1 

A  knowledge  of  this  institution  seems  to  have 
been  recognised  in  the  conduct  of  Noah,  in  send- 
ing out  the  dove.  Says  an  able  commentator: 
"  Noah  sent  forth  the  dove  after  seven  days  ;  and 
probably  the  first  sending  her  out  was  seven  days 
after  the  sending  forth  of  the  raven,  which  inti- 
mates, that  it  was  done  on  the  sabbath-day,  which 
it  should  seem  Noah  religiously  observed  in  the 
ark."  It  is  believed  by  many,  that  Abraham  also 
and  his  posterity  preserved  the  memory  of  the 
creation,  and  kept  the  sabbath  according  to  the 
origin:il  design. 

It  is,  however,  a  point  of  small  practical  impor- 
tance, whether,  in  the  interval  between  Adam  and 
Moses,  the  sabbath  was  statedly  observed  or  not  ; 
especially  as  its  re-enactment  and  solemn  obliga- 
tions have  been  formally  announced  at  Mount 
Sinai.  The  language  of  the  Great  Lawgiver  is, 
"  Remember  the  sabbath  day,  to  keep  it  holy.  Six 
days  shalt  thou  labour,  and  do  all  thy  work :  but 
the  seventh  day  is  the  sabbath  of  the  Lord  thy  God : 
in  it  thou  shalt  not  do  any  work,  thou,  nor  'th^^ 
son,  nor  thy  daughter,  thy  man-servant,  nor  thy 
maid-servant,  nor  thy  cattle,  nor  thy  stranger  that 
2 


14  BOOK   FOR    THE    SABBATH. 

is  within  thy  gates  ;  for  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea,  and  all  that  in  them  is, 
and  rested  the  seventh  day ;  wherefore  the  Lord 
blessed  the  sabbath  day  and  hallowed  it,"  Exod, 
XX.  8— IL 

This  command  seems  to  be  a  renewal  and  con- 
firmation of  the  original  institution ;  and  implies 
that  a  very  general  neglect  at  least  had  been 
manifested  m  relation  to  it.  It  was  hence  placed 
by  Jehovah  in  the  very  centre  of  the  sacred  code  ; 
and  was  not  only  enjoined  as  a  general  precept, 
but  specific  points  were  noted  in  order  to  secure 
its  faithful  observance.  In  arguing  for  the  per- 
petuity of  the  sabbath,  therefore,  we  have  the 
advantage  of  the  original  institution  at  the  creation, 
and  also  its  central  incorporation  with  the  deca- 
logue, which  was  designed  to  be  obligatory  as  a 
code  of  morals  on  all  succeeding  generations. 

We  suppose  that,  when  at  the  completion  of  the 
creation,  the  Almighty  sanctified  the  seventh  day, 
it  must  have  been  with  a  view  to  moral  impres- 
sions on  the  mind  of  man.  It  could  not  surely 
have  been  from  any  necessity  for  rest  or  for  re- 
creation on  the  part  of  God.  If  this  be  so  ;  if  the 
Creator,  foreseeing  the  vast  importance  of  such  a 
day  to  the  moral  interests  of  our  race,  designed  it 
as  a  means  of  keeping  alive  a  sense  of  religion  in 
the  world,  it  is  clear  that  the  whole  race,  through 
every  successive  generation,  should  admit  and  feel 
its  obligation. 

The  very  fact,  that  at  the  fountain-head  of  our 
existence,  under  the  cloudless  skies  of  a  new  and  un- 
sullied creation,  this  great  institution  was  enacted, 


PERPETUITY   OF   THE   SABBATH.  15 

is  proof  positive  that  God  designed  it  not  for  Adam 
alone;  nor  for  that  generation  alone  which  was 
nearest  to  him  ;  no,  nor  for  the  Jews  alone — who 
were  but  a  modicum  of  the  entire  race — but  for  all 
who  should  descend  from  this  progenitor  of  man- 
kind. 

If  it  were  important  for  Adam,  ere  yet  his  soul 
was  stained  with  guilt,  to  pause  even  in  his  inno- 
cent pursuits,  and  pay  the  homage  of  an  entire  day 
of  devotion  every  week  to  God,  celebrating  his 
wisdom,  power  and  goodness,  as  exhibited  in  the 
wonders  of  creation  ;  surely  it  is  no  less  important 
to  every  descendant  of  Adam — cursed  with  the 
consequences  of  the  fall,  absorbed  in  carnal  things, 
and  forgetful  of  his  Maker — to  lift  his  low  thoughts 
at  least  as  often  in  the  contemplation  of  his  obliga- 
tions to  his  God,  What  is  done  at  the  fountain- 
head  is  designed  to  affect  the  streams  in  their 
remotest  meanderings.  Hence  we  infer  the  per- 
petual obligation  of  the  sabbath. 

This  argument  for  the  perpetuity  of  the  sabbath, 
is  fortified  and  confirmed  by  the  solemn  renewal 
and  enactment  of  the  same  institution  in  the  deca- 
logue. The  ten  commandments  are  designed  to 
be  of  perpetual  obligation.  This  is  not  denied, 
nor  even  doubted  in  relation  to  those  which  are 
strictly  moral ;  but  the  fourth  commandment  has 
been  excepted  to  as  a  'positive^  rather  than  a  moral 
precept ;  and  hence  some  writers  have  argued  for 
its  observance  on  the  ground  of  expediency,  rather 
than  of  perpetual  moral  obligation.* 

Now,  although  this  treatise  is  designed  to  be 
*  Dr.  Paley. 


16  BOOK   FOR    THE   SABBATH. 

practical  and  devotional,  rather  than  argumentativ^j 
the  writer  will  nevertheless  take  the  liberty  to 
place  before  the  reader  some  additional  scriptural 
arguments  against  a  position  so  fallacious,  as  well 
as  injurious. 

By  what  authority  have  we  a  right  to  expunge 
the  fourth  commandment  from  the  decalogue, 
whilst  we  admit  the  perpetual  binding  obligation 
of  the  other  nine  ?  Up  to  the  time  of  the  Saviour's 
advent  this  command  was,  by  the  whole  Jewish 
nation,  recognised  as  of  equal  force  with  the  rest. 
They  did  not  d^'eum  of  its  inferior  claims.  Its 
position  in  the  decalogue — in  the  very  centre  of 
that  divinely  inspired  code — shows  in  what  esti- 
mation it  was  held  by  its  great  Author.  By  what 
authority,  then,  we  again  ask,  is  this  solemn  pre- 
cept torn  from  its  position,  or  pronounced  less 
obligatory  than  the  other  nine  ? 

The  advocates  of  expediency  have  fallen  into 
this  error,  by  confounding  the  Jewish  ceremonial 
with  the  great  moral  law ;  and  because,  at  the 
coming  of  Christ,  the  former,  with  its  burdensome 
rites,  was  done  away,  they  have  argued,  that  along 
with  their  abolition,  the  sabbath  ceased  to  be 
obligatory. 

Let  us  consider  this  position.  Had  the  Al- 
mighty designed  that  the  sabbath  should  fall,  with 
the  extinction  of  the  Jewish  rites,  why  was  it 
placed  among  the  ten  commandments,  and  not  along 
with  the  strictly  ceremonial  law  ?  "  If,"  says  a 
writer,  "  it  was  not  equally  obligatory  with  the 
other  nine,  why  was  it  engraved  by  the  same  Divine 
hand,  and  on  "^the  same  enduring  tables  ?"     It  is 


PERPETUITY   OF  THE   SABBATH.  17 

manifestly  impugning  the  Divine  wisdom,  to  give 
this  commandment  a  place,  and  a  conspicuous  one, 
in  the  code  which  was  to  be  of  binding  obligation 
throughout  all  generations,  and  then  to  class  it 
with  the  ceremonial  or  Levitical  laws,  which  were 
intended  to  be  national  and  typical,  and  which  were 
in  their  very  nature  transitory. 

But  the  sabbath,  we  maintain,  was  not  a  mere 
positive  institution.  The  fourth  commandment, 
like  all  the  other  precepts  of  the  decalogue,  had  a 
strong  moral  import.  The  design  of  it  was  to  bring 
God  into  veiw  as  the  great  Creator  of  the  universe. 
It  calls  the  attention  away  from  secular  to  sacred 
pursuits,  and  breaks  up  those  thoughts  of  vanity, 
which  for  six  days  of  the  week,  bind  with  oppres- 
sive power  to  this  earthly  clod  the  immortal  mind 
of  man.  Is  there  nothing  of  a  moral  and  sacred 
import  in  a  commandment  which  looks  to  such  an 
end  ?  Bears  it  with  more  force  upon  one  generation 
than  upon  another ;  or  is  the  Gentile  less  under 
these  high  moral  obligations  than  the  Jew  ?  Says 
Dr.  Dvvight:  "  It  was  no  more  necessary  to  a  Jew 
than  to  any  other  person,  to  commemorate  the  per- 
fections of  God  displayed  in  the  works  of  creation ; 
it  was  no  more  necessary  to  a  Jew  to  obtain  holiness 
or  to  increase  it ;  it  is  no  more  necessary  to  a  Jew 
to  seek  or  to  obtain  salvation.  Whatever  makes 
either  of  these  things  interesting  to  a  Jew  in  any 
degree,  makes  them,  in  the  same  degree,  interesting 
to  any  other  man.  The  nature  of  the  command, 
therefore,  teaches  us  plainly  as  the  nature  of  a  com- 
mand can  teach,  that  it  is  of  universal  application 
to  mankind.  It  has,  then,  this  great  criterion  of  a 
2* 


18  BOOK   FOR   THE    SABBATH. 

moral   precept,   namely,   universality   of  applica- 
tion." 

To  confirm  these  views,  we  have  our  Saviour's 
strong  declaration,  that  he  came  "  not  to  destroy 
the  law" — meaning  the  moral  law — "but  to  ful- 
fil." He  placed  the  duties  which  it  inculcated 
in  a  light  calculated  to  convince  the  self-justifying 
Pharisee  of  his  deficiency.  All  that  Christ  said 
in  vindication  of  his  own  conduct,  and  that  of  his 
disciples,  respecting  the  sabbath  day,  went  or  the 
supposition,  that  the  spirit  of  the  fourth  command- 
ment may  be  violated,  whilst  there  is  an  over-scru- 
pulous exactness  as  to  some  little  things  which 
pertain  to  the  ceremonial  part  of  its  observance. 
He  by  no  means  intended,  as  some  have  said,  to 
break  the  moral  force,  or  to  deny  the  perpetuity  of 
this  precept.  The  works  of  love  and  mercy  which 
he  performed  on  the  sabbath  were  rather  an  at- 
testation to  its  heavenly  design. 

Nor  can  any  thing  be  legitimately  drawn  from 
the  apostolical  writings  to  favour  the  idea,  that  the 
obligations  of  the  weekly  sabbath  were  ever  set 
aside.  Because  the  Jewish  converts  w^ere  inclined 
to  impose  upon  the  Gentiles  some  of  their  cere- 
monies— retaining,  as  we  may  suppose,  even  after 
conversion,  a  strong  prejudice  in  their  favour — the 
apostles,  especially  Paul,  laid  down  the  rules  of 
gospel  liberty ;  declaring,  that  no  man  had  a  right ' 
to  judge  his  brethren,  "  in  respect  of  an  holy  day, 
or  of  the  new  moon,  or  of  the  sabbath  days,  which 
are  a  shadow  of  things  to  come,"   Col.  ii.  16,  17. 

Now,  Avhen  we  consider,  that  among  the  Jews 
there  were  other  sabbaths  besides  the  weekly  sab- 


PERPETUITY    OF   THE    SABBATH.  19 

bath,  the  form  of  expression,  "  sabbath  days,"  in 
the  above  quotation,  will  appear  manifestly  to  have 
had  reference  not  to  the  weekly,  but  to  some  of  the 
strictly  ceremonial  sabbaths  ;  especially  as  v\re  find 
them  named  along  with  "  meat,  drink,  and  the 
new  moon.'' 

But  even  had  the  apostle  referred  to  the  seventh 
day,  it  would  not  prove  the  abrogation  of  the  sab- 
bath, admitting,  as  we  must,  that  since  the  resur- 
rection of  our  Lord,  the  sabbath  has  been  changed 
from  the  seventh  to  the  first  day.  In  this  case,  it 
would  be  unreasonable  for  the  Jewish  convert  to 
insist  that  both  days  should  be  acknowledged  obli- 
gatory. Hence  the  apostle  argues  in  favour  of 
Christian  liberty. 

We  say  then,  that  the  original  institution  of  a 
weekly  sabbath  coeval  with  creation,  and  its  solemn 
renewal  and  confirmation  at  Mount  Sinai — its  in- 
corporation with  the  decalogue,  designed  to  be  of 
perpetual  obligation — its  moral  import,  equally 
applicable  to  all  generations — stamp  this  day  of 
rest  as  of  permanent  obligation ;  and  impious  must 
be  that  hand,  which,  with  unholy  temerity,  attempts 
to  abridge  its  sanctions,  or  to  weaken  its  power  over 
the  conscience. 

Throughout  all  time  must  it  continue  to  invite 
the  weary  to  rest,  and  to  call  the  thoughtless  heart 
to  the  consideration  of  its  destiny.  As  years  roll 
on,  this  day  of  "  sacred,  high  delight,"  will  shine 
with  increasing  lustre,  and  be  hailed  by  more  joyful 
acclamations,  as  the  saints  become  more  numerous, 
and  the  songs  of  Zion  swell  in  volume  and  sweeten 
in  harmony,  until,  at  length,  that  great  sabbath  of 


% 

20  BOOK  FOR   THE  SABBATH. 

the  world  shall  break  upon  our  gladdened  eyes, 
when  every  day  will  be  as  this  day,  and  when  even 
on  the  secular  implements  of  man  will  be  inscribed, 
"  Holiness  to  the  Lord." 


CHAPTER  III. 

CHANGE    OF    THE    SABBATH    FROM   THE    SEVENTH   TO 
THE   FIRST  DAY   OF   THE    WEEK. 

An  institution  like  that  of  the  sabbath  can  be 
perpetuated,  whilst  the  precise  period  of  the  week 
in  which  it  is  to  be  observed  may,  for  good  and 
sufficient  reasons,  be  changed. 

The  same  authority  which  fixed  the  original  sab- 
bath, is  adequate  to  move  it  forward  one  day,  with 
a  view  to  embrace  in  its  associations  events  as 
signal,  and  even  more  important,  than  the  creation 
of  the  world. 

In  the  change  from  the  seventh  to  the  first  day, 
there  is  not  an  abrogation  of  the  sabbath,  but  a 
mere  circumstantial  change  as  to  the  time  when  it 
is  to  be  observed.  If  the  seventh  day  commemo- 
rated the  completion  of  the  creation,  the  first  day, 
including  this  event,  adds  in  its  holy  associations, 
a  still  more  glorious  event,  the  closing  triumphs  of 
the  work  of  redemption. 

This  change,  it  is  believed,  took  place  when  our 
Saviour  rose  from  the  dead.  The  resurrection,  the 
evangelists  tell  us,  was  on  the  first  day  of  the  week. 
From  this  period  onward,  we  find  the  Jewish  su- 
perseded by  the  Christian  sabbath.  Without  any 
explicit  command,  so  far  as  appears  in  the  New 


CHANGE    OF   THE    SABBATH.  21 

Testament,  the  disciples,  by  common  consent,  in- 
variably held  this  day  as  consecrated  to  their  Lord. 
For  such  an  important  change,  we  feel  conhdent 
they  must  have  had  the  authority  of  their  Divine 
Master.  His  example  subsequent  to  his  resur- 
rection seems  to  favour  this  idea,  and  to  justify  the 
observance  of  the  sabbath  on  the  first  day  of  the 
week  ;  for  it  was  on  this  day  that  he  appeared  to 
his  disciples,  and  in  the  next  interview,  he  selected 
the  same  day  on  which  to  commune  with  and  to 
bless  them. 

In  relation  to  the  rites  practised  by  the  church 
in  the  first  century,  Dr.  Mosheim  observes :  "All 
Christians  were  unanimous  in  setting  apart  the  first 
day  of  the  week,  on  which  the  triumphant  Saviour 
arose  from  the  dead,  for  the  solemn  celebration  of 
public  worship.  This  pious  custom,  which  was 
derived  from  the  example  of  the  church  of  Jeru- 
salem, was  founded  upon  the  express  appointment 
of  the  apostles,  who  consecrated  that  day  to  the 
same  sacred  purpose,  and  was  observed  universally 
throughout  all  the  Christian  churches,  as  appears 
from  the  united  testimony  of  the  most  credible 
writers.  The  seventh  day  of  the  week  was  also 
observed  as  a  festival,  not  hy  the  Christians  in  gen- 
eral^ but  by  such  churches  only  as  were  principally 
composed  of  Jewish  converts,  nor  did  the  other 
Christians  censure  this  custom  as  criminal  and 
unlawful."  In  a  note  on  this  subject,  the  same 
author  says :  "  It  is  in  vain  that  many  learned  men 
have  laboured  to  prove,  that  in  all  the  primitive 
churches  both  the  first  and  last  day  of  the  week 
were  observed   as   festivals.     The    churches    of 


22  BOOK   FOR   TIIE   SABBATH. 

Bithynia,  of  which  Pliny  speaks,  in  his  letter  to 
Trajan,  had  only  one  stated  day  for  the  celebration 
of  public  worship ;  and  that  was  undoubtedly  the 
first  day  of  the  week,  or  what  we  call  the  Lord's 
day." 

If  additional  testimony,  as  to  the  change  of  the 
day,  be  needed,  the  reader  may  be  referred  to  an 
able  article  on  this  subject  in  Calmet's  Dictionary, 
"  The  change  of  the  day,"  says  that  author,  "  is 
rather  to  be  gathered  from  the  practice  of  the 
Christian  church,  than  as  clearly  enjoined  in  the 
New  Testament.  It  appears  that  believers  came 
together  on  this  day  to  break  bread ;  that  collec- 
tions for  the  poor  were  then  made,  and  put  into 
the  general  treasury  of  the  church,  (as  we  under- 
stand 1  Cor.  xvi.  2 ;)  that  on  this  day  exhortations 
and  discourses  were  made  to  the  people ;  and,  in 
short,  we  have  the  various  parts  of  public  worship 
noted  as  being  performed  on  this  day.  It  will  fol- 
low, that  we  may  safely  imitate  those  examples 
which  the  apostles  and  primitive  Christians  have 
left  us.  The  resurrection  sabbath  commemorates 
em  event  in  which  all  Christians  throughout  the 
world  are  interested,  and  for  which  no  equal  mode 
of  commemoration  can  be  devised.  We  have  then 
good  example  and  strong  propriety  in  behalf  of 
our  observation  of  the  Lord's  day  as  a  religious 
festival,  though  not  as  a  Jewish  sabbath  ;  and  the 
same  principles  influenced  the  Christians  of  early 
ages. 

"  We  are  informed  by  Eusebius,  that  from  the 
beginning  the  Christians  assembled  on  the  first  day 
of  the  week,  called  by  them  the  Lord's  day,  for 


CHANGE    OF   THE    SABBATH.  23 

the  purposes  of  religious  worship,  to  read  the 
Scriptures,  to  preach,  and  to  celebrate  the  Lord's 
supper ;  and  Justin  Martyr  observes :  '  That,  on 
the  Lord's  day,  all  Christians  in  the  city  or  country 
meet  together,  because  that  is  the  day  of  our 
Lord's  resurrection,  and  then  we  read  the  writings 
of  the  apostles  and  prophets  ;  this  being  done,  the 
president  makes  an  oration  to  the  assembly,  to 
exhort  them  to  imitate  and  to  practise  the  things 
they  have  heard  ;  then  we  all  join  in  prayer,  and 
after  that  we  celebrate  the  sacrament.  Then  they 
who  are  able  and  willing,  give  what  they  think 
proper;  and  what  is  collected  is  laid  up  in  the 
hands  of  the  president,  who  distributes  it  to  orphans 
and  widows,  and  other  necessitous  Christians,  as 
their  wants  require.'  See  1  Cor.  xvi.  2.  A  very 
honourable  conduct  and  worship !  Would  to  God 
it  were  more  prevalent  among  us  ;  with  the  spirit 
and  piety  of  primitive  Christianity  ! 

"  John  says,  '  I  was  in  the  spirit  on  the  Lord's 
day;'  (Rev.  i.  10  ;)  so  called,  doubtless,  to  preserve 
the  remembrance  of  his  resurrection,  which  was 
the  completion  of  our  redemption.  Barnabas,  in 
his  epistle,  says  that  we  joyfully  celebrate  the 
eighth  day,  in  memory  of  the  resurrection  of  our 
Saviour,  because  it  was  on  this  day  he  rose  again 
and  ascended  into  heaven ;  and  Ignatius  the  mar- 
tyr, in  his  letter  to  the  Magnesians,  would  have  us 
honour  this  day  of  the  Lord,  this  day  of  the  re- 
surrection, as  the  first  and  most  excellent  of  days." 

The  greatness  of  the  event  (the  resurrection) 
which  the  day  is  designed  to  commemorate,  fully 
justifies  the  change. 


24  BOOK   FOR   THE    SABBATH, 

Without  attempting  to  derogate  from  the  gran 
deur  of  the  original  creation,  we  may  compare  wiih 
it  the  still  more  glorious  work  of  redemption. 
The  former  was  but  preliminary  to  the  latter. 
Why  was  this  scene  of  terrestrial  wonders  brought 
into  existence  ?  Not  simply  to  show  what  natural 
glories  God  could  spread  forth  to  the  eyes  of  an 
admiring  universe  ;  not  surely  for  this  alone;  but 
the  world  was  made  primarily  with  a  view  to  its 
being  the  theatre  of  God's  redeeming  mercy.  The 
grand  moral  transaction  which  was  to  be  enacted 
upon  it,  was  the  all-absorbing  point  of  interest  to 
God  and  to  his  holy  universe.  When  the  objects 
for  which  the  creation  came  into  existence  are  ac- 
complished, we  are  assured  that  all  its  mighty 
mechanism  will  be  broken  to  pieces.  It  was  not 
destined  to  immutability.  The  fires  are  to  con- 
sume it ;  and  so  complete  is  to  be  the  destruction, 
that  "no  place  will  be  found  for  it."  But  the 
work  of  redemption  has  the  stamp  of  eternity.  The 
soul  is  its  object,  and  that  soul  is,  in  its  very  na- 
ture, undying.  The  glory  of  God — his  moral 
glory — is  its  end  ;  and  that  must  shine  when  every 
trace  of  earthly  glory  is  gone  for  ever.  How  clear 
then  is  it,  that  this  world  is  but  subsidiary  to  the 
greater  work  of  redemption !  It  is  but  as  the  scaf- 
folding around  the  indestructible  temple  of  salva- 
tion. When  that  temple  shall  have  its  top-stone 
laid,  and  the  finishing  touch  of  the  great  builder 
shall  be  given  to  it,  the  scaffolding  shall  be  taken 
down,  and  the  full  and  grand  proportions  of  this 
moral  architecture  shall  stand  forth  to  the  admir* 
ing  eyes  of  all  holy  intelligences. 


THE   SABBATH   MADE    FOR   MAN.  25 

There  is,  therefore,  a  good  and  sufficient  reason 
why  the  resurrection,  which  was  a  sort  of  closing" 
triumph  of  the  Redeemer's  w^ork,  should  be  com- 
memorated by  the  change  of  the  sabbath  from  tho 
sevjuth  to  the  first  day  of  the  week. 

We  say  then,  the  common  appellation,  "the 
Lord's  day ;"  its  universal  observance  by  all  Chris- 
tians from  the  times  of  the  apostles  until  the 
present  time ;  its  recognition  by  synods  and  by 
the  Christian  emperors  from  Constantino  onwards ; 
the  blessing  of  God  upon  it  in  the  great  pente- 
costal  revival,  and  ever  since  in  the  conversion  of 
thousands  and  tens  of  thousands  more — all  prove, 
that  "this  is  the  day"  emphatically  which  "the  Lord 
has  made ;"  and  that,  whilst  the  sabbath,  as  to  its 
high  moral  duties  and  obligations,  remains  the 
same  from  the  creation  till  now,  yet  its  observance 
is  pushed  forward  one  day  to  embrace  the  most 
glorious  event  in  the  works  of  God — the  redemp- 
tion of  the  church  by  the  death  and  resurrection 
of  Jesus. 


CHAPTER  IV. 

THE   SABBATH   MADE   FOR   MAN. 

The  foregoing  considerations  iP.ustrate  what  our 
Saviour,  in  one  short  sentence,  has  asserted,  that 
"the  sabbath  was  made  for  man."  It  appears  to 
have  been  appointed  for  the  recreation  of  his  body, 
and  for  the  improvement  of  his  mind  and  heart. 
Coeval  with  marriage,  this  institution  has  de- 
scended to  us,  hand  in  hand  with  that  twin-sister 
of  social  bliss ;  as  if  Providence  designeu,  by  these 
3 


26  BOOK   FOR   THE   SABBATH. 

two,  to  save,  out  of  the  almost  universal  wreck 
which  sin  has  caused,  some  gleanings  of  happiness 
for  man. 

The  sabbath  was,  no  doubt,  important  to  man 
even  in  his  state  of  innocence.  He  was  placed  in 
a  garden,  not  to  repose  in  listless  indolence  be- 
neath its  shades,  but  he  was  there  "  to  dress  and 
to  keep  it."  He  had  employment,  though  he  was 
not  condemned  to  toil  for  his  subsistence.  It  was 
such  employment  simply  as  gave  elasticity  to  his 
spirits,  and  an  agreeable  exercise  to  his  body.  It 
led  him  to  converse  intimately  with  God's  works, 
especially  in  the  mysteries  of  the  vegetable  world. 
It  is  to  be  presumed,  that  with  primeval  man  every 
day  was,  in  a  sense,  a  devotional  day — that  each 
hour  as  it  flew,  bore  on  its  wing  some  grateful 
expression  of  a  heart  that  beat  with  undeviating 
affection  towards  its  Maker.  Still  it  seems  that 
the  Almighty,  though  he  approved  with  answering 
love  each  hour's  devotion,  thought  proper  to  con- 
secrate an  entire  day,  when,  laying  aside  the  inno- 
cent employments  of  Eden,  man  should  occupy 
himself  in  direct  acts  of  worship  to  Jehovah.  Thus 
did  this  paradisaical  sabbath  teach  the  paramount 
obligations  of  devotion,  strictly  so  called,  amid 
scenes  where  every  ordinary  emotion  partook 
somewhat  of  a  devotional  character. 

But  "the  sabbath  was  made  for  man,"  with 
reference  to  him  more  especially  as  fallen,  and  as 
needing  the  help  which  such  an  institution  affords 
both  to  his  body  and  his  soul. 

After  sin  had  entered  into  the  world,  one  of  the 
immediate  consequences  was,  the  necessity  for  con- 


THE    SABBATH   MADE   FOP.   MAN.  27 

stant  toil  to  subdue  the  earth,  and  to  extract  from 
it  the  food  necessary  for  man  and  beast.  "  Cursed 
is  the  ground  for  thy  sake."  From  the  moment 
this  malediction  was  pronounced,  the  earth  was  no 
longer  an  Eden,  whose  spontaneous  fruits  invited 
the  eye,  and  regaled  the  taste  ;  but  thorns  and  net- 
tles overspread  its  surface,  and  man  was  doomed  to 
obtain  his  bread  in  the  "  sweat  of  his  face."  Thence- 
forward his  eyes  were  turned  downwards,  and  his 
back  was  bent  towards  that  soil  which  must  be 
implored  first  to  support  life,  and  which  is  destined 
at  last  to  receive  into  its  bosom  the  wearied  and 
worn-out  tabernacle  of  the  flesh.  This  decree  of 
Heaven  is  fulfilled  in  the  never-ceasing  toil  of 
successive  generations,  delving,  in  some  instances, 
for  a  bare  subsistence,  and  in  others,  to  accumulate 
stores  of  affluence.  But  how  soon  would  the  mor- 
tal frame-work  wear  out,  if  this  labour  were  not 
broken  by  some  intervals  of  rest !  In  mercy  to  the 
body.  Providence  has  interposed  the  night,  when 
gathering  shades  invite  to  repose,  and  the  darkness 
hinders  the  ambitious  and  the  covetous  from  driving 
on  their  schemes  of  glory  or  of  gain.  Nor  is  this 
all ;  there  comes  around  the  weekly  sabbath,  where- 
in our  Maker  forbids  us  to  ply  the  exhausted  ener- 
gies, and  commands  us  to  allow  them  one  day  in 
seven  for  rest  and  for  recreation.  Merciful  pro- 
vision !  Both  man  and  beast  share  in  its  influence ; 
and  even  sympathizing  nature  seems  to  rejoice  in 
its  holy  tranquillity. 

If  this  institution  were  necessary  or  important  in 
the  primeval  state,  how  much  more  important  to 
us  as  fallen  creatures !     The  body  then,  like  the 


28  BOOK   FOR   THE    SABBATH. 

soul,  was  immortal,  and  its  labour  was  but  a  plea» 

surable  excitement  of  the  body,  preparing  it  for  the 
enjoyment  of  rest ;  whereas  now,  our  weakness  is 
premonitory  of  dissolution  ;  and  the  involuntary 
pressure  of  care  and  labour  should,  we  think,  en- 
hance in  our  estimation  the  value  of  a  day,  which 
tends  so  directly  to  recruit  and  strengthen  our  ex- 
hausted faculties.  However  men  of  sordid  minds 
may  grudge  this  precious  interval,  and  to  whatever 
unhallowed  purposes  they  may  presume  to  desecrate 
it,  still  it  is  one  of  the  greatest  blessings  to  fallen 
man ;  and  it  speaks  of  the  care  and  kindness  of  his 
Maker  even  towards  his  physcial  weaknesses.  The 
body  and  mind  of  man  must  have  rest.  They  must 
have  more  than  the  season  of  sleep  allows.  Besides, 
it  is  according  to  the  analogy  of  nature.  The  works 
of  God,  though  they  seem  so  full  of  variety  and  of 
change,  have  their  sabbaths — their  seasons  of  re- 
pose. The  ocean  is  not  always  agitated ;  but  sleeps, 
at  times,  in  unbroken  tranquillity.  The  winds  are 
not  always  in  motion  ;  but  are  often  hushed,  as  if 
the  zephyr  even  had  ceased  to  breathe.  The  bird 
is  not  for  ever  on  the  wing,  nor  the  beast  of  the 
forest  always  in  pursuit  of  his  prey.  Behold  the 
seasons !  See  how  nature  comes  forth  recruited 
after  her  temporary  repose !  And  shall  man  wish 
to  ply  with  incessant  toil  the  poor  body,  so  easily 
fatigued,  and  so  soon  to  faint  and  die?  Shall  he 
deny  the  necessity  of  a  sabbath  to  eke  out  its  little 
strength,  or  impugn  that  Divine  wisdom  which  has 
appointed  it  for  so  beneficent  a  purpose  1  What 
a  happy  period  will  that  be,  when,  acting  under  the 
authority  of  all  the  Divine  commands,  men  will 


THE    SABBATH   MADE   FOR   HIAN.  29 

allow  to  themselves,  to  their  dependents,  and  to 
their  cattle,  this  season  of  rest  from  the  cares  and 
toils  of  earth !  How  much  it  will  tend  to  break 
the  force  of  those  evils  which,  through  sin,  have 
invaded  the  physical  frame,  and  made  it,  in  most 
instances,  the  abused  instrument  of  unrighteous- 
ness! A  universal  sabbath!  Who  would  not 
implore  the  God  of  the  sabbath  to  roll  on  its  advent, 
and  give  to  earth  a  rest  from  the  burdens  which 
have  so  long  and  so  grievously  afflicted  her  ? 

But  the  soul  of  man  needs  the  influence  of  the 
sabbath,  as  well  as  the  body.  It  is  "  a  rest  for 
wearied  minds."  The  Creator,  in  its  appointment, 
had  a  view  principallyto  our  spiritual  improvement. 

The  necessity  for  toil  which  was  laid  upon  the 
body  reaches  equally  the  soul,  in  that  constant 
care  for  the  things  of  earth,  which,  in  the  first 
instance,  applies  to  a  bare  subsistence ;  but,  subse- 
quently, respects  a  thousand  forms  of  mere  sensual 
gratification. 

Man  is  now  "  of  the  earth,  earthy."  He  draws 
from  it  his  aliment ;  he  looks  upon  it  as  the 
prolific  source  of  his  gains ;  and  his  mind  fixes 
on  its  vegetable  and  mineral  productions  as  the 
foundations  of  civilized  greatness.  In  his  selfish 
appropriation  of  its  fruits,  he  almost  forgets  that 
God  made  it ;  or  that  he  challenges  the  gratitude 
of  man  for  every  blessing  which  it  affords.  The 
animal  that  grazes  on  its  herbage  is  as  thoughtful 
of  the  Divine  goodness,  as  multitudes  who  gather 
out  of  its  bosom  the  means  of  support  and  of 
affluence.  How  needful  then  to  break  in  upon 
this  earthly  and  selfish  soul,  and  by  some  means 
3* 


30  BOOK  FOR  TIIE  SABBATH. 

to  teach  it  that  God  is  the  giver  of  all  good ;  and 
that  it  is  his  hand  which  openeth,  to  satisfy  the 
desires  of  every  living  thing  !     Psalm  cxlv.  16. 

But  suppose  there  was  no  weekly  interruption 
of  our  labours ;  that  every  day  was  alike  a  day  of 
toil ;  that  our  eye  was  ever  bent  on  this  earthly 
clod,  and  our  hand  busied  unceasingly  in  its 
cultivation ;  should  we  be  likely  to  think  of  the 
immortal  part  of  our  nature,  or  to  make  provision 
for  its  present  happiness,  or  its  future  destiny? 
Would  not  the  carnal  principle  triumph  even  more 
than  it  does  now ;  and  would  not  God,  and  the 
obligations  which  we  owe  to  Him,  be  forgotten,  in 
the  all-absorbing  pursuit  of  temporal  gains? 

It  would  seem  that,  in  prospect  of  such  a  result, 
our  gracious  Benefactor  has  interposed  this  day  of 
rest,  and  called  us  to  cease  not  only  from  bodily 
labour,  but  from  the  cares  and  anxieties  which, 
in  connexion  with  such  labour,  must  press  upon 
the  soul. 

It  is  to  lift  the  mind  up  from  earth,  and  to  bid 
it  look  towards  the  heavens,  that  this  sacred  day 
is  provided.  Man  is  called  upon  to  remember, 
that  whilst  the  body  is  of  earthly  mould,  the  soul 
is  immortal  and  accountable.  He  is  to  consider 
that  a  higher  destiny  awaits  him,  and  a  nobler 
provision  is  in  reserve  for  him,  if,  obedient  to 
Heaven's  call,  he  subjects  the  body  to  the  soul, 
and  prefers  the  interests  of  eternity  to  those  of  time. 

The  sabbath  is  all-important,  not  only  to  the 
Christian  who  hails  its  privileges  as  the  foretaste 
of  heaven,  and  gathers  on  this  day  a  double 
portion  of  the  spiritual  manna  to  refresh  the  soul  j 


THE   SABBATH   MADE   FOR   MAN.  31 

but  of  what  incalculable  importance  is  it  to  those 
who  as  yet  have  not  learned  to  appreciate  its  holy 
rest!  Yes,  it  was  made  even  for  thoughtless, 
worldly-minded  man;  and  much  as  it  may  be 
despised  by  him,  or  irksome  as  its  restraints,  in 
many  instances,  are  to  him,  yet  let  him  under- 
stand, that,  were  it  not  for  this  day  to  break  in 
upon  his  habits  of  sensuality  and  of  sin — to  call 
him  off  from  the  intense  application  to  earthly 
things  which  characterizes  him — his  immortal 
interests  would  be  put  in  even  greater  peril  than 
they  are  now,  and  the  hope  of  his  salvation  would 
be  well  nigh  extinguished.  But  the  sabbath 
dawns  upon  this  votary  of  earth,  and  speaks  of 
nobler  pursuits,  and  tenders  to  him  a  brighter 
reward.  It  checks  the  soul  in  its  career,  and  stirs 
up  within  it  the  recollection  of  its  original  state, 
and  the  conviction  of  its  present  miseries.  It  is 
a  pause  most  heahhful,  wherein  the  claims  of  God 
may  be  heard  over  the  importunate  claims  of  the 
world ;  and  when  the  still  small  voice  steals  into 
the  moral  sensibilities,  and  awakens  man  to  the 
consideration  of  his  character  and  of  his  destiny. 
Blot  out  this  day  from  the  moral  calendar,  and 
allow  the  naturally  earthly  mind  to  take  an  un- 
yielding grasp  of  its  pursuits — to  hold  on  to  them 
week  after  week,  and  year  after  year — and  who 
cannot  foresee  a  rapid  deterioration  of  the  nobler 
attributes  of  our  nature,  if  not  a  total  extinction  of 
the  hopes  of  salvation  ? 

Nor  can  we  sufficiently  admire  the  wisdom  and 
beneficence  of  God,  in  placing  this  barrier  across 
our  path  to  death,  and  thus  making  that  self-ruin 


32  BOOK   FOR   THE    SABBATH. 

which  we  are  bent  on,  the  more  difficult ;  so  that, 
m  accomplishing  it,  we  must  break  through  or 
trample  down  this  merciful  obstruction.  How 
does  the  Divine  voice  seem  to  speak  in  the  sacred 
stiUness  of  this  day !  How  does  the  conscience 
respond  to  its  obligations;  whilst  mercy,  as  if 
seated  on  her  pure  and  lovely  throne,  with  an  eye 
that  weeps  over  our  sins,  and  a  hand  that  bears 
in  it  the  cup  of  salvation,  invites  us  to  improve 
this  day  of  our  visitation,  and  to  prepare  for 
heaven's  unending  joys! 

It  was  in  this  sense  that  the  sabbath  was  made 
for  man.  God  intended  it  to  be  the  day  of  his 
salvation.  Such  it  has  been  to  thousands  and 
tens  of  thousands,  who  on  this  day  have  listened 
to  the  gospel  message,  and  felt  its  power  in  a  con- 
viction of  their  guilt,  and  in  the  implantation  of  a 
hope  of  the  Divine  forgiveness.  It  is  on  this  day, 
that  the  messenger  of  the  gospel  lifts  up  his  voice, 
and  invites  the  weary  and  the  heavy  laden  to  come 
to  Jesus,  and  find  rest.  All  who  are  pressed  with 
earthly  cares,  or  who  are  bowed  down  under  earthly 
burdens,  may  here  find  a  grateful  reception,  and 
feel  their  sorrows  assuaged  by  a  hand  that  has 
promised  to  wipe  away  all  tears  from  our  eyes. 


CHAPTER  V. 

IMPORTANCE     OF    THE      SABBATH      IN     ITS     BEARINGS 
ON    INTELLECTUAL    AND    SOCIAL    IMPROVEMENT. 

Whilst  the  highest  glory  of  the  sacred  day 
respects  its  direct  moral  influence,  in  abstracting 
the  soul  from  earthly  cares,  and  pressing  upon  its 


IMPORTANCE    OF   THE    SABBATH.  33 

attention  its  responsibility  to  God;  yet  are  there 
incidental  advantages,  which  it  brings  along  with 
it,  worthy  of  grateful  consideration. 

Every  person  of  observation  must  perceive,  that 
the  effect  on  the  mind  of  a  perpetual  attention  to 
mere  secular  business,  is  to  narrow  its  conceptions, 
and  to  cramp  its  nobler  energies.  This  is  espe- 
cially evident  where  the  employment  is  such  as 
to  give  but  little  scope  to  the  intellectual  faculties. 
The  mere  daily  task  to  which  the  labourer  applies 
himself,  comes  to  be  but  a  mechanical  movement 
of  the  muscles.  In  learning  the  trade  or  art,  the 
mind  may  originally  have  been  somewhat  exer- 
cised ;  but  after  much  experience,  it  ceases  to  be 
greatly  interested.  The  mechanic  or  the  husband- 
man has,  in  general,  but  little  to  excite  the  higher 
faculties,  and  to  keep  them  in  constant  and  im- 
proving action.  I  say,  in  general ;  because  there 
are  cases  in  both  departments  of  labour,  in  which 
genius  and  enterprise  are  strongly  developed. 
The  great  mass  of  mind,  however,  is  not  thus 
roused  to  activity;  and  when  the  day's  work  is 
done,  it  is  scarcely  conscious  of  having  put  forth  a 
mental  effort  in  the  task. 

But  where  the  employment,  according  to  general 
estimation,  requires  more  thought,  it  will  still 
appear  that  the  sphere  is  but  a  circumscribed  one, 
even  allowing  some  degree  of  perfection  is  attained 
in  it.  The  tradesman  who  confines  his  mind 
closely  to  his  particular  business,  and,  by  his 
success,  proves  himself  a  proficient  in  it,  may,  if 
questioned  on  other  and  more  important  topics, 
show  a  humiliating  ignorance.     Thus  whilst  the 


34  BOOK    FOR   THE    SABBATH. 

mind,  on  a  given  subject,  may  discover  shrewdness, 
its  general  character,  by  the  denial  of  a  wider 
sphere  in  which  to  exercise  itself,  may  experience 
a  serious  deprivation. 

These  opinions  are  advanced,  not  with  a  view  of 
depreciating  an  honourable  employment,  but  simply 
to  show,  that  most  of  the  occupations  necessary 
for  man  in  his  present  state,  have  a  tendency  to 
retain  the  mind  within  a  very  narrow  sphere,  and 
deny  to  it  that  opportunity  of  improvement  which 
its  immortal  nature  demands.  How  few  of  the 
millions  of  earth's  inhabitants  can  enjoy  the  privi- 
lege of  high  mental  cultivation !  How  must  the 
immense  majority  apply  their  thoughts,  from  year 
to  year,  to  the  mere  point  of  supplying  their  daily 
wants !  In  such  circumstances,  it  has  pleased  a 
beneficent  Creator  to  ordain  one  day  in  the  week 
for  a  sort  of  culture,  which,  acting  directly  on  the 
interests  of  the  soul,  is,  at  the  same  time,  calculated 
to  raise  the  intellect  above  the  contracted  limits 
where  it  is  usually  confined,  and  to  throw  upon  its 
view  such  topics  as  would  naturally  improve  its 
powers.  This  immense  advantage  can  only  be 
appreciated  by  a  comparison  of  those  who  dwell 
under  sabbath  influences  with  those  who  are 
denied  them. 

Not  merely  would  the  mortal  interests,  by  un- 
ceasing toil,  suffer  a  gradual  deterioration,  but  in 
corresponding  rapidity  would  the  mind  itself  be 
cramped  and  fettered.  Think,  then,  of  the  vast 
importance  of  the  sabbath  to  the  general  intellect 
of  the  nation  !  It  reaches,  or  is  designed  to  reach, 
every  class  of  men,  and  lays  its  instructions  before 


IMPORTANCE    OF   THE    SABBATH.  35 

the  humblest  no  less  than  the  most  gifted  man.  It 
invites  the  entire  mass  of  mind  to  a  contemplation 
of  themes  the  grandest  and  the  most  imposing 
which  can  awaken  and  interest  its  attention  on  this 
side  of  eternity.  It  is  intended  there  shall  be,  for 
one  whole  day  in  the  week,  a  suspension  of  our 
ordinary  pursuits,  to  give  place  to  a  species  of 
intellectual  and  moral  training,  which  augments 
powerfully  the  spiritual  and  intellectual  over  the 
animal  impulses.  Here,  on  this  day  of  rest,  the 
soul  may  receive  those  impressions  of  divine  truth, 
which  fashion  it,  by  God's  blessing,  to  a  sublimer 
mould  of  moral  beauty.  Here,  the  mind,  which 
has  been  denied  the  advantages  of  early  culture, 
or  which,  by  the  stern  necessity  of  nature's  first 
law,  is  obliged  to  think  throughout  the  six  days 
on  one  theme — and  that  not  calculated  to  enlarge 
its  capacities — may  come  and  sit  at  the  feet  of  a 
Teacher,  who  spake  as  never  man  spake  ;  and  may 
weekly  learn  from  that  Divine  Teacher  lessons 
which  man,  in  his  collected  wisdom,  could  never 
impart.  Can  we  appreciate  this  privilege?  Caa 
we  gather  up  and  exhibit  the  results  to  the  soul 
and  to  the  intellect,  which  the  weekly  sabbath 
affords?  or  can  we  say  how  much  of  direct  im- 
provement is  gained  to  all  classes,  high  as  well 
as  low,  by  this  too  much  neglected  institution  of 
Heaven  ? 

Consider  the  range  of  subjects  which  are  dis- 
cussed in  the  sanctuary.  The  being  of  God  ;  the 
creation  of  the  world  ;  man's  origin,  his  innocence, 
and  his  fall ;  the  moral  history  of  our  race ;  the 
attributes  of  God ;  the  duties   we  owe  to  him  j 


36  BOOK   FOR   THE   SABBATH. 

the  nature  and  consequences  of  sin ;  the  glorious 
work  of  redemption  by  Jesus  Christ ;  the  mystery 
of  the  incarnation  :  the  death  and  resurrection  of 
Christ ;  the  accountability  of  man.  and  the  day  of 
retribution ;  the  glories  of  heaven  ;  the  obligations 
of  the  moral  law,  embracing  all  the  duties  which 
we  owe  to  our  neighbour,  as  well  as  those  which 
we  owe  to  God — such,  without  including  sacred 
njitiquUJP5.  are  some  of  the  topics  which  on  the 
day  or  rest  are  spread  before  the  mind.  Can  any 
person  deny  an  incalculable  improvement  from 
such  a  weekly  training  enjoyed  all  over  the  land, 
and  by  every  class  of  society  ?  "  Blessed"  indeed 
"  is  the  people" — even  in  an  intellectual  point  of 
view — "  that  know  the  joyful  sound." 

Let  every  man,  then,  who  values  the  improve- 
ment of  the  intellect,  stand  by  the  sabbath  and 
its  institutions.  Let  no  rude  hand,  laid  on  this 
ark  of  God  to  demohsh  it,  be  encouraged ;  but 
let  every  such  effort  be  frowned  upon  as  an 
attempt  not  only  to  put  out  the  light  of  religion, 
but  to  shroud  the  intellect  in  midnight  gloom. 

If  illustration  were  needed  of  the  good  effects 
of  the  sabbath  in  intellectual  as  well  as  moral 
improvement,  we  might  cite  the  examples  of 
Scotland  and  of  New  England,  where  this  institu- 
tion is  more  generally  respected,  and  more  scru- 
pulously observed,  than  by  any  other  equally  ex- 
tensive communities. 

Now,  it  is  the  united  testimony  of  those  who  are 
acquainted  intimately  with  these  sections  of  the 
civilized  world,  that  there  is  more  general  in- 
telligence, and  a  stronger  common  sense,  running 


IMPOP^TANCE   OF   THE   SABBATH.  37 

through  all  classes  of  their  population,  than  are 
to  be  found  so  generally  any  where  else.  But  to 
what  is  this  intellectual  superiority  to  be  attributed  ? 
Shall  not  their  respect  for,  and  attention  to  sabbath 
instructions,  come  in  for  a  part  at  least  of  the  ele- 
vating influence? 

When  it  is  considered  that  the  inhabitants  of 
these  countries,  by  almost  common  consent — 
laying  aside  every  secular  employment,  and  sus- 
pending every  pursuit  of  mere  pleasure — are 
accustomed  to  attend  upon  the  worship  of  God, 
and  to  listen  to  the  expositions  of  his  holy  word  ; 
when  young  and  old,  rich  and  poor,  are  seen, 
giving  their  fixed  and  serious  attention  to  this  day 
of  moral  and  intellectual  culture ;  the  effect,  it 
must  be  conceded,  is  to  make  them  not  only  the 
most  moral,  but  the  most  intelligent  of  commu- 
nities. 

Other  influences,  we  admit,  are  associated  with 
this,  in  raising  and  sustaining  the  mass  of  mind 
to  the  point  of  practical  intelligence  to  which  it 
seems  to  have  arrived.  Their  excellent  system  of 
common-school  education,  their  Sunday  schools, 
their  fire-side  instructions,  all  unite  in  the  work 
of  improvement ;  but  even  these  owe  their  origin 
and  their  healthful  operation,  in  a  great  measure, 
to  the  sabbath  and  its  divine  teachings.  This  is 
the  fountain,  and  those  are  the  salubrious  streams. 
Were  this  sacred  day  to  fall  into  disrepute,  how 
soon  would  even  these  favoured  regions  sink  in 
mind  as  well  as  morals!  and  with  the  fountain 
corrupted  or  exhausted,  how  certainly  would 
every  streamlet  of  good  be  tainted  or  finally  dried 
4 


38  BOOK  FOR  THE   SABBATH.  ^ 

up!  A  dark  day  to  Scotland  and  to  New 
England,  would  that  be,  which  should  see  their 
sabbaths  merged  in  the  secular  week,  whilst 
the  people  were  scattered  "as  sheep  without  a 
shepherd,"  and  their  hills  and  valleys  were  to  echo 
no  more  to  the  music  of  "  the  church-going  bell." 
The  shock  would  be  felt  in  every  department  of 
mental  labour.  The  sun  of  their  glory  would  be 
suddenly  eclipsed.  The  tender  intellect  would 
droop  in  the  bud,  and  the  man  of  giant  powers, 
after  a  few  convulsive  efforts,  would  expire  with- 
out the  hope  even  of  a  successor  in  intellectual 
greatness. 

Men  of  mere  worldly  wisdom  are  not  willing  to 
concede  the  dependence  of  the  intellect  on  religion. 
Because  a  few  specimens  of  cultivated  intellect 
have  in  every  age  exhibited  themselves  indepen- 
dent of,  and  often  in  opposition  to  religion,  the 
inference  has  been,  that  the  institutions  of  religion 
are  not  a  necessary  auxiliary  in  the  development 
of  mind.  But  without  inquiring  how  much  the 
characters  just  alluded  to  may,  in  their  earlier 
impulses,  have  been  indebted  to  religion  ;  or  show- 
ing, that  many  of  their  most  polished  weapons 
have  been  stolen  from  her  armoury,  and  then  turn- 
ed against  her  cause  ;  we  claim,  that  the  general 
intelligence  of  great  communities  is  very  intimately 
connected  with  and  dependent  on  Christian  insti- 
tutions. The  remarks  already  submitted  go  to 
prove  this.  Never  can  the  mass  of  mind  be  hope- 
fully cultivated  without  the  aid  of  religion  in  some 
way.  Her  power  must  be  felt,  at  least  in  the 
administration  of  discipline  ;  for  experiment  upon 


SABBATH  PROBfOTES   SOCUL   IMI'ROVEMENT.      39 

experiment  has  proved,  that  appeals  to  honour,  or 
to  ambition,  or  even  to  virtue  unsupported  by  piety, 
are  inefficient  in  controlling  the  passions,  and  in 
awakening  the  industry  of  the  youthful  mind. 

Since,  then,  the  sabbath  is  the  grqjit  day  of  week- 
ly training  to  the  general  intellect  of  the  nation, 
operating  directly  through  its  ministry  and  its  Sun- 
day schools,  to  interest  and  strengthen,  as  well  as 
to  purify  the  mind,  how  should  every  good  member 
of  society,  we  again  say,  sustain  by  his  example 
and  his  pecuniary  patronage  its  salutary  institutions! 


CHAPTER  VI. 

THE   SABBATH   PROMOTIVE    OF    SOCIAL   IMPROVEMENT. 

The  social  propensity  of  our  nature  leads  us  to 
desire  the  fellowship  of  kindred  minds.  This  is  a 
universal  characteristic  of  man.  Its  indulgence, 
however,  is  not  always  innocent  or  improving.  On 
the  contrary,  it  is  not  un frequently  the  source  of 
great  moral  corruption.  The  social  sympathies, 
when  not  purified  by  religion,  may  become  a  pow- 
erful medium  of  evil  influence  ;  and  men  will  oc- 
casionally perpetrate,  in  company,  an  amount  of 
wickedness,  which,  on  their  solitary  responsibility, 
they  would  not  dare  to  contemplate. 

As  a  means  of  counteracting  this  evil  tendency, 
God  has  given  us  the  weekly  sabbath,  wherein  these 
social  sympathies  are  awakened  and  strengthened 
under  circumstances  not  only  innocent,  but  highly 


4(y  BOOK   FOR    THE    SABBATH. 

improving.  The  selfish  aims  which,  in  ordinary- 
business  concerns,  operate  to  draw  men  together, 
are  not  influential  here ;  but  man  meets  his  fellow 
man  to  sacrifice  on  holy  ground  his  prejudices, 
and  to  recognise  the  superiority  of  those  distinc- 
tions which  relate  to  moral  character.  On  the 
sabbath,  and  in  the  sanctuary,  the  heart  is  ad- 
dressed by  motives  which  apply  with  equal  force 
to  all ;  and  which  annihilate,  for  the  time  being 
at  least,  the  adventitious  distinctions  of  earth. 
Whatever  may  have  been  the  difference  of  birth, 
or  of  education,  or  of  outward  meanness  or  gran- 
deur, all  are  made  to  feel  that  they  have  a  common 
origin,  and  are  alike  accountable  to  God.  They 
are  drawn  together  on  the  principle  of  a  common 
guilt  and  danger,  exposing  each  individual  to 
Divine  wrath  ;  and  in  view  of  which  each  one  must 
take  the  same  lowly  and  penitent  position,  and 
must  look  alone  to  the  same  gracious  Deliverer. 
A  shipwrecked  company,  before  the  storm,  may 
be  divided  oti^  into  several  grades  of  character 
and  influence,  from  the  poor  cabin-boy  to  the 
titled  passenger  or  authoritative  commander ;  and 
they  may  manifest  no  special  interest  in  each 
other  so  long  as  nothing  occurs  to  break  down 
these  social  barriers.  But  as  the  storm  rises,  and 
the  vessel  reels  and  plunges,  until  her  parting 
timbers  show  the  ruin  that  impends,  the  distinc- 
tions of  rank  and  of  condition  are  lost  sight  of, 
and  the  principles  of  a  common  humanity  are  felt 
in  their  full  force.  Somewhat  similar  is  the  effect 
of  a  frequent  contemplation  of  that  moral  ruin 
which  has  come  upon  us  all ;  and  which  threatens 


» 


SABBATH   PROMOTES   SOCIAL    IMPROVEMENT,      41 

as  heavy  a  destruction  on  the  high  as  on  the  low 
in  society.  When  in  the  sanctuary,  this  sad  truth 
is  exhibited,  Can  man  pride  himself  in  circumstan- 
tial greatness  ?  Must  he  not  feel  a  fellowship  in 
moral  suffering  and  guilt,  with  the  humblest  wor- 
shipper in  the  assembly?  And  when  it  is  an- 
nounced, that  Heaven's  mercy  is  as  free  to  the 
poor  and  the  ignorant  as  to  the  affluent  and  the 
learned,  must  he  not  see  and  feel,  that  "  God  is 
no  respecter  of  persons  ?" 

But  it  is  not  alone  those  of  superior  condition 
in  life  on  whom  the  sabbath  and  its  institutions 
operate  favourably  in  a  social  point  of  view ;  the 
prejudices  which  those  in  an  inferior  condition  some- 
times entertain  towards  those  who  are,  in  certain 
respects,  their  superiors,  are  as  strongand  as  difficult 
of  removal,  as  are  the  vanity  and  pride  of  the  latter 
on  account  of  a  providential  superiority.  It  is 
too  often  the  case,  that  outward  splendour  is  inter- 
preted as  the  sure  indication  of  a  proud  and 
haughty  spirit.  Happily,  therefore,  the  sabbath 
and  the  sanctuary  bring  these  extremes  of  society 
into  nearer  contact,  and  place  them  together  under 
circumstances  calculated  to  remove  all  unjust  sus- 
picions and  prejudices.  When  the  man  of  riches 
or  of  learning  is  seen  bowed  in  humility  by  the 
side  of  the  humblest  artisan — when  his  eye  is  filled 
with  tears,  and  his  prayer  is  heard  for  forgiveness, 
how  must  every  unkind  prejudice  be  driven  out 
of  the  mind ;  whilst  it  is  acknowledged,  that  re- 
ligion can,  at  the  same  moment,  carry  its  cosola- 
tions  into  the  heart  of  a  Nicodemus  and  of  a  Magda- 
lene ! 


42  BOOK   FOR   THE   SABBATH. 

It  is  imposible  to  estimate  the  importance  of 
this  holy  day,  in  thus  associating  all  classes  in  the 
worship  of  God,  in  eradicating  prejudices,  and 
kindling  a  spirit  of  charity  and  kindness  ;  so  that, 
whilst  it  purifies  our  moral,  it  improves,  at  the 
same  time,  our  social  nature.  Nor  can  we  say- 
how  much  we  are  indebted  to  it,  as  a  means  of 
mutual  respect  among  all  classes ;  since  moral 
superiority  is  thus  often  exhibited  in  its  loveliest 
forms,  by  those  to  whom  Providence  has  denied 
the  distinction  of  outward  grandeur. 

The  sabbath  gathers  around  Heaven's  altars, 
almost  the  entire  population  of  towns  and  villages ; 
and  having  congregated  where  human  distinctions 
are  not  known,  nor  base  passions  likely  to  be  stirred, 
they  all  bow  together  under  a  sense  of  common 
obligation,  supplicating  the  Father  of  mercies, 
who  is  the  Father  of  all,  to  forgive  their  sins,  and 
bestow  his  grace  in  time  of  need;  whilst  the 
Holy  Spirit  breathes  over  them  his  subduing  in- 
fluence, thus  qualifying  them  for  the  service  of 
God,  and  disposing  them  more  effectually  to  love 
and  serve  each  other.  Can  such  an  assembly 
break  up  without  an  additional  sense  of  fraternal 
obligations'?  or  should  any  vindictive  or  unbroth- 
erly  feelings  have  been  entertained,  are  they  not 
here  likely  to  be  repented  of  and  eradicated  ?  Does 
not  our  holy  religion  say  to  the  vindictive,  "  Leave 
thy  gift  before  the  altar,  and  go  thy  way  ;  first  be 
reconciled  to  thy  brother?"  Matt.  v.  24.  Oh,  the 
softening  and  subduing  influence  which  this  day 
of  love  exerts  upon  the  stormy  passions  of  the 
soul !     How  difficult  for  man  to  yield  himself  to 


CONSERVATIVE  INFLUENCE  OF  THE  SABBATH.  43 

its  weekly  services,  and  still  retain  any  unkindness 
of  feeling  towards  his  fellow  man  ! 

How  many  incidental  charms  does  this  blessed 
day  bring  along  with  it !  It  arrays  the  body  in  its 
best  apparel ;  and  since  neatness  and  moral  im- 
provement have  strong  affinities,  it  thus  prepares 
the  way  for  the  adorning  of  the  spirit,  in  order 
that  we  may  wait  properly  on  the  King  of  Zion, 
whose  weekly  audience  day  is  open  for  all  to  come 
and  pay  him  the  homage  of  sincere  devotion.  The 
sabbath  was  indeed  made  for  man  ;  and  for  man 
as  a  social  being.  Then,  with  his  family  and  his 
friends,  he  may  meet  at  the  "  gate  of  heaven,"  to 
render  a  service  the  most  important  and  sublime  ; 
and  which,  whilst  it  brings  glory  to  God  and  good 
to  the  worshippers,  casts  over  the  whole  face  of 
society  a  softening  radiance,  linking  together  in 
works  of  benevolence  the  rich  and  the  poor,  and 
making  them  the  common  recipients,  and  the 
common  almoners  of  Heaven's  bounty  to  mankind. 


CHAPTER  VII. 

CONSERVATIVE   INFLUENCE    OF   THE    SABBATH. 

From  the  foregoing  remarks  it  is  plain,  that  the 
sabbath  tends  to  bring  into  exercise  the  social 
and  benevolent  feelings,  as  antagonist  to  the  selfish 
principles  of  our  nature.  It  must,  therefore,  be  a 
means  of  binding  together  in  harmony  and  love 
those  communities  which  respect  and  attend  upon 
its  institutions. 

By  thus  congregating  for  public  worship,  men 


44  BOOK  rOR  THE    SABBATH. 

acknowledge  themselves  Christian  brethren,  under 
obligations  to  the  same  Almighty  Being,  and, 
through  his  authority,  to  each  other,  in  all  the 
offices  of  social  benevolence.  This  is  a  bond  of 
union,  strong  in  proportion  to  the  pure  principles 
and  high  sanctions  in  which  it  originates.  Under 
these  circumstances,  the  general  good  will  be  likely 
to  draw  attention,  when  any  question  of  great 
practical  importance  is  agitated.  Personal  and 
local  prejudices  and  mere  selfish  aims  will  not 
have  the  same  sway  in  the  adjustment  of  diffi- 
culties, or  in  the  projection  of  public  improve- 
ments, as  they  would  have,  were  the  institutions 
of  religion  habitually  neglected.  The  very  prin- 
ciple, "  Thou  shalt  love  thy  neighbour  as  thyself," 
cannot  fail  to  exert  some  influence  against  that 
natural  selfishness  which  blinds  us  to  the  claims 
of  others  ;  or  which,  when  a  personal  advantage 
may  be  taken,  tempts  us  to  invade  their  rights  or 
their  interests. 

The  Lord's  day  inculcates  also,  in  its  moral 
lessons,  the  importance  of  a  faithful  discharge  of 
all  the  relative  duties.  By  an  attention  to  the 
instructions  of  the  sanctuary,  we  find,  that  it  is  as 
much  a  part  of  religion  to  discharge  our  obliga- 
tions to  our  neighbour,  and  to  society  in  general, 
as  it  is  to  make  sure  our  own  title  to  heaven.  We 
are  also  taught,  as  citizens,  to  do  honour  to  the 
civil  magistrate,  and  to  obey,  where  conscience 
is  not  violated,  the  laws  of  the  land.  These 
obligations,  derived  from  Divine  authority,  are 
explained  and  enforced  on  the  sabbath.  Who, 
then,  can  doubt  the  conservative  influence  of  this 


APPEAL    IN    FAVOUi:.    OF    THE    SADUATII,  45 

day  with  its  moral  lessons  and  its  authoritative 
mandates?  Can  the  restless,  revolutionary  spirit 
lind  c^^courag^ement  in  its  treasonable  designs  ;  or 
can  a  disregard  for  law  and  civil  authority  be  en- 
gendered, where  the  whole  bearing  of  the  sacred 
lesson  is  to  repress  and  exterminate  hatred  and 
covetousness,  violence  and  ambition  ? 

There  is,  probably,  no  ligature  which  binds  to- 
gether the  social  state  more  strongly  than  this  ; 
nor  is  there  any  influence  more  constant  and  sure, 
in  retaining  the  discordant  moral  elements  in 
union.  Patriotism,  without  religion  as  its  basis, 
cannot,  with  certainty,  be  d-^pended  on  There 
must  be  moral  principle,  or  salutary  laws  A"ill  not 
be  likely  to  be  framed,  nor,  if  framed,  will  they 
be  generally  respected  and  obeyed.  The  virtue 
and  general  intelligence  of  the  mass  of  the  people, 
are  the  only  sure  pledge  for  the  discharge  of  public 
and  social  obligations.  As  the  sabbath  exerts 
over  the  intellect  of  the  nation  so  mighty  an  in- 
fluence to  elevate  and  to  improve  it,  so  no  other 
means  is  so  elfectual,  on  a  great  scale,  to  suppress 
vice,  and  to  encourage  virtue.  It  thus  becomes 
the  great  van-guard  of  general  morality,  and  tends 
to  strengthen  the  main  securities  to  which  we  must 
look  for  the  preservation  of  our  civil  institutions. 

It  will  not  be  denied — after  such  convincing 
experiments  as  have  been  furnished — that  man- 
kind, until  they  are  both  virtuous  and  intelligent, 
arc  unfitted  for  self-government.  Mere  intelli- 
gence is  not  enough.  The  French  nation  were 
intelligent,  but  they  were  not  virtuous,  when  the 
fatal  experiment  was  tried,   of  passing   suddenly 


46  BOOK    FOR   THE    SABBATH. 

from  a  regal  to  a  popular  government.  Moral 
principle  was  wanting,  and  hence  the  transition 
was  to  desolating  anarchy.  The  religion  of  the 
nation — if  any  religion  it  could  be  said  to  have 
had — was  darkness,  not  light.  There  was  no 
sabbath,  none  that  deserved  the  name ;  for  it 
is  well  known  that  the  sabbath,  where  papal 
influence  takes  the  lead,  is  a  mere  gala-day,  one 
part  of  which  is  spent  in  solemn  mummery,  and 
the  remainder  in  theatrical  exhibitions  and  in 
sensual  riot. 

The  political  revolutions  in  South  America, 
which  have  followed  each  other  in  such  rapid  suc- 
cession, are  additional  testimony  to  the  position  that, 
where  the  popular  will  is  the  governing  impulse, 
virtue  and  intelligence  must  be  the  basis  of  a  gov- 
ernment. The  religion  of  these  countries,  as  of 
France,  is  Christian  in  nothing  scarcely  but  in 
name,  whilst  ignorance  and  vice  pervade  the  great 
mass  of  the  people.  But*  why  need  examples  be 
multiplied  to  illustrate  a  point  so  plain  ?  Every 
intelligent  mind  must  see  the  immense  importance 
of  the  sabbath,  with  its  varied  religious  teaching, 
in  creating  a  healthful  tone  of  morals,  and  thus 
throwing  around  our  civil  institutions  a  security 
which  no  other  means  could  supersede  or  supply. 

Whatever  may  be  our  conflicting  interests  on 
political  subjects,  it  is  delightful  to  reflect,  that 
when  the  day  of  holy  rest  returns,  party  animo- 
sity is  in  general  laid  aside ;  and  we  meet  over 
the  length  and  breadth  of  the  land,  to  acknowledge 
at  God's  altars,  the  same  blessings  of  freedom, 
and  to  implore  for  each  other  the  healthful  spirit 


APPEAL  TO  MEN  OF  INFLUENCE.       47 

of  piety.  Then  the  prayer  goes  up  to  the  Father 
of  mercies,  that  we  may  be  a  prosperous  and  united 
people  ;  that  the  spirit  of  brotherhood  may  sup- 
plant that  of  discord  ;  and  that,  whatever  of  evil 
in  operation  or  in  design  exists  to  weaken  our 
national  union  and  welfare,  may,  by  a  wise  and 
holy  Providence,  be  averted  or  be  overruled  for 
good. 

Such  being  the  influence  of  the  sabbath  on  our 
great  national  interests,  it  must  pour  its  purifying 
waters  into  the  very  fountain  of  our  prosperity.  It 
must  neutralize,  if  it  do  not  actually  exterminate, 
all  that  is  bitter  or  poisonous,  and  send  its  vivi- 
fying streams  into  every  department  of  social  life. 


CHAPTER  VIII. 

AN  APPEAL  TO  MEN  OF  INFLUENCE  IN  FAVOUR  OF 
THE  SABBATH. 

The  train  of  remark  in  the  preceding  chapters 
is  designed  to  lead  to  one  grand  practical  inference, 
namely,  that  the  obligations  to  keep  holy  the  sabbath 
day  extend  to  all  classes  and  descriptions  of  men. 

The  origin  of  the  sabbath,  it  appears,  was 
coeval  with  the  origin  of  our  race  ;  and  was 
therefore  intended  to  follow  down  the  stream  of  time, 
and  to  exact  the  respect  and  homage  of  account- 
able man  through  each  successive  generation. 

The  injunction  to  keep  the  sabbath  was  renewed 
at  Mount  Sinai  amid  circumstances  of  deep  so- 
lemnity ;  when  Jehovah,  the  great  moral  Law- 
giver, fixed  the  precept  which  relates  to  it  in  the 
very  centre  of  the  decalogue,  thus  indicating:,  by 


A 


48  BOOK   FOR   THE   SABBATH, 

its  relative  position,  its  perpetual  and  universal 
obligation. 

The  great  event  which  led  to  the  change  of  the 
day — an  event  equally  interesting  to  all  mankind 
— impresses  us  with  the  same  idea.  The  fact, 
that  the  sabbath  was  made  for  man;  to  improve 
both  his  moral  and  his  intellectual  nature  ;  that  it 
reaches  all  classes  by  its  healthful  influence  ;  that 
it  strengthens  and  purifies  the  social  bond,  remov- 
ing prejudices,  and  promoting  charity  and  kind- 
ness ;  that,  in  relation  to  all  our  civil  institutions, 
it  is  strongly  conservative  in  its  influence  ;  all  this 
goes  to  prove  the  general  obligation  to  respect  and 
to  keep  inviolate  the  appointed  day  of  rest. 

It  would  seem  as  if  no  man  could  properly 
claim  to  be  a  philanthropist,  who  by  his  example 
or  in  his  discourse  aims  to  weaken  the  moral 
power  of  so  salutary  an  institution.  Patriotism 
is  not,  we  know,  the  grand  motive  which  should 
influence  men  in  the  observance  of  this  day.  High 
above  this  stands  the  authority  of  God.  The 
edict,  "  Remember  the  sabbath  day  to  keep  it 
holy,"  comes  from  the  very  throne  of  the  Eternal. 
But  as  the  Divine  laws  were  framed  with  a  view 
to  man's  interests  for  time  as  well  as  for  eternity, 
it  so  happens  in  this,  as  in  every  analogous  case,  that 
godliness  is  profitable  even  for  the  life  that  now 
is.  Patriotism  and  piety  are  here  closely  united. 
The  sabbath  is  a  perennial  source  of  public 
virtue.  On  this  ground,  it  appeals  to  every  mem- 
ber of  society  for  his  respect  and  his  example  in 
its  favour  ;  and  he  who  thinks  lightly  of  the  insti- 
tution, or  who  habitually  desecrates  it,  evinces  at 


APPEAL  TO  MEN  OF  INFLUENCE.       49 

the  same  time  a  disregard  for  the  general  good,  and  a 
practical  disrespect  for  the  commands  of  his  Maker, 

Men  of  the  world — though  slow  to  learn  the 
superiority  of  the  Divine  wisdom — will  find,  at 
last,  that  the  strict  observance  of  the  sabbath  is 
the  sure  criterion  of  healthful  morals,  and  of 
general  prosperity.  Every  enterprise  which  con- 
cedes not  this  point;  v/hich  is  prosecuted  in  vio- 
lation of  this  precept  of  the  decalogue,  can  have, 
we  think,  but  a«  ephemeral  success.  It  is  not 
possible  to  cast  contempt  on  God's  commands,  and 
prosper.  The  doctrine  of  providence  must  be 
denied,  or  man  cannot  abjure  Heaven's  authority, 
and  hope  to  be  blessed.  No  nation  can  exist 
long,  as  a  free  nation,  without  the  sabbath ;  and 
every  plan  of  business  which  invalidates  this 
moral  and  social  bulwark,  tends,  at  the  same  time, 
to  undermine  our  civil  institutions. 

How  sad  a  spectacle  is  it,  therefore,  when  a 
practical  disregard  for  the  sabbath  is  seen  among 
the  nation's  rulers  and  representatives !  What 
short-sighted  policy,  to  invade  and  desecrate  this 
day,  which  God  has  challenged  to  himself,  for  the 
express  purposes  of  rest  and  of  devotion !  Are 
they  serving  their  country  when  they  are  dis- 
honouring their  God?  Why,  we  would  ask, 
must  the  whole  land  be  driven  over  on  the 
sabbath,  in  order  to  carry  forward  one  day  the 
privilege  of  letter  and  newspaper  communication  ? 
The  thunder  of  these  vehicles  is  heard  in  our 
towns  and  villages,  disturbing  often  the  sanctuary 
of  God,  and  drawing  together  an  idle  multitude, 
who  might  otherwise  be  induced  to  attend  upon 
5 


50  BOOK   FOR   THE    SABBATH. 

Divine  worship.  How  many  pious  men,  from 
conscientious  scruples,  are  excluded  from  office 
or  employment  in  this  vast  sabbath-desecrating 
department !  How  many  brute  animals  also,  who, 
by  God's  law,  have  a  right  to  rest  as  well  as  man, 
are  jaded  and  broken  down  in  this  unhallowed 
business !  How  many  immortals  are  hereby 
denied  the  privilege  of  that  moral  culture  which 
the  sanctuary  tenders!  What  excitement  about 
the  news,  or  the  arrival  of  the  mail!  What  a 
rush  to  seize  the  latest  intelligence !  and  how  are 
the  hours  of  the  sabbath  desecrated  in  poring 
over  it!  How  is  Heaven's  truth — even  when  it 
has  made  some  hopeful  impressions — neutralized 
by  such  SundajT^  reading  as  this  !  Do  our  rulers 
understand,  that  this  systematic  disregard  of  God's 
law  tends  to  the  overthrow  of  our  institutions? 
Do  they  reflect  that  every  thing  which  deadens 
the  conscience  of  th«  nation,  is  premonitory  of 
the  downfall  of  our  liberties  ? 

Let  men  in  power,  and  men  of  influence  gene- 
rally, remember,  that  we  rest  on  them  a  respon- 
sibility in  regard  to  sabbath  observance,  which 
exceeds  simply  their  own  personal  obedience  or 
disobedience ;  for  multitudes  are  swayed  by  their 
example,  who  have  not  as  yet  raised  their  eyes  to 
the  great  Source  of  all  moral  obligation.  When 
we  can  see  a  reform  among  the  influential,  we 
may  confidently  look  for  an  improvement  in  every 
department  of  society ;  and  this  blessed  day  may 
exert  once  more  its  designed  effect  upon  the  mind 
and  heart  of  the  nation,  to  purify  what  is  wrong,  and 
to  perpetuate  what  is  good  in  our  social  compact. 


PART  II. 

PRACTICAL  IMPROVEMENT  OF  THE  SABBATH. 


CHAPTER  I. 

THE    SABBATH    A    DEVOTIONAL    DAY. 

In  order  to  avail  ourselves  of  the  privileges  of 
the  sabbath,  it  should  be  made,  as  far  as  possible, 
a  strictly  devotional  day.  A  deep  sense  of  its 
value,  as  a  season  of  spiritual  improvement, 
should  be  entertained ;  and  its  services  should  be 
attended  upon  so  that,  through  Divine  grace,  they 
may  become  a  foretaste  of  the  heavenly  rest  which 
it  symbolizes. 

I  propose,  therefore,  to  present  some  consider- 
ations which  may  aid  the  reader  in  keeping  this 
holy  day  in  such  a  manner,  as  to  ensure  the 
attainment  of  those  blessings  which  it  was  designed 
to  impart.  . 

There  is  reason  to  fear,  that  even  among  a 
certain  class  of  professors  of  religion,  there  has 
been  a  growing  tendency  to  a  lax  and  careless 
attention  to  sabbath  obligations.  So  much  has 
been  said  against  the  puritanical  strictness  of  our 
ancestors — and  said  in  many  instances  with  a  view 
to  cast  contempt  upon  that  pious  generation — that 
some,  who  "  love  the  praise  of  men  more  than  the 


52  BOOK   FOE.   THE    SABBATH. 

praise  of  God,"  are  in  danger  of  verging  to  the 
opposite  extreme :  and  instead  of  incurring  ridi- 
cule for  their  zeal  and  scrupulousness,  they  are 
likely  to  awaken  the  surprise,  if  not  the  censure, 
of  the  wicked,  for  their  disrespect  towards  a  Divine 
institution.  It  is  plain  to  every  reader  on  which 
extreme  it  is  safest  to  be  found. 

I  will  not  say  that  the  puritans  of  New 
England  were  patterns,  in  every  particular,  of 
what  is  right  and  proper  in  the  practice  of 
religion  ;  but  it  is  due  to  their  memory  to  declare, 
that  their  standard  of  practical  piety  was  such  as 
to  shame  the  compromising  spirit  of  later  times  ; 
and  that  '•  even  their  failings  leaned  to  virtue's 
side."  They  are  the  last  men  in  the  world  to 
furnish  a  theme  for  the  satirist. 

But  the  important  question  with  us  relates  to 
our  own  standard  of  piety,  with  respect  to  the 
moral  and  positive  institutions  of  Heaven.  Are 
we  not,  though  professing  to  esteem  all  the  pre- 
cepts of  the  law  to  be  right,  chargeable,  to  some 
extent,  with  a  lax  and  criminal  deportment  in 
relation  to  the  obligations  of  the  fourth  command- 
ment ?  That  there  is  a  very  extensive^  violation 
of  the  Lord's  day  is  generally  admitted.  The 
public  highways  and  thoroughfares  show  it. 
Thoughtless  thousands  are  rushing  on  in  pursuit 
of  business  or  pleasure ;  and  every  species  of 
vehicle,  designed  to  move  on  land  or  water,  is  put 
under  contribution  in  this  work  of  general  dese- 
cration. An  immense  portion  of  our  population 
regard  this  day  as  a  mere  season  of  recreation, 
without  a  single  thought  of  its  devotional  aspect. 


THE    SABBATH   A    DEVOTIONAL    DAY.  53 

or  a  twinge  of  conscience  on  account  of  its 
open  and  habitual  violation.  Would  this  be  so,  if 
all  who  profess  to  "  fear  God  and  to  keep  his 
commandments"  were  uniformly  strict  in  the 
consecration  of  this  entire  day  to  the  service  of 
religion?  Would  not  the  sabbath-breaker  stand 
rebuked  by  the  example  of  the  pious  ;  and  is 
there  n.ot  some  reason  to  believe,  that  a  great 
reform  might  commence,  which  would  ultimately 
rescue  from  general  disrespect  this  day  of  our 
solemnities? 

But  our  own  improvement  in  piety,  no  less 
than  the  influence  which  a  right  example  exerts, 
is  reason  sufficient  why  we  should  make  some 
advance  in  a  strict  and  conscientious  regard  for 
sabbath  duties.  If  this  day  was  "  made  for 
man,"  it  was  made,  in  a  very  special  sense,  for  a 
Christian  man.  It  is  the  day  which  reminds  him 
of  his  obligations  to  Jesus  :  and  which  bids  him 
rejoice  and  be  glad,  in  view  of  the  consummating 
act  of  redemption,  the  glorious  resurrection.  It 
invites  him  away  from  the  perplexing  cares  of 
earth ;  and  taking  him  up  to  Pisgah,  bids  him 
survey  the  green  hills  and  the  valleys  of  Canaan, 
which  are  to  compensate  for  the  toils  and  trials  of 
his  pilgrimage.  On  this  day  a  double  portion  of 
the  heavenly  manna  is  given  ;  and  the  water  of 
life  flows  clear  and  exhilarating  from  the  cleft 
Rock  of  salvation.  Each  successive  sabbath  might 
be  made  to  approximate,  in  symbolical  purity  and 
joy,  that  final  rest  which  remains  for  the  people  of 
God.  These  days  of  mercy  should  be  considered 
as  so  many  steps  of  a  mighty  terraced  walk  to 
5* 


54  BOOK   FOR   THE   SABBATH. 

heaven ;  and  the  soul  should  rise,  step  after  step, 
on  this  grand  vestibule  towards  the  upper  temp'^, 
until  it  could  cast  its  eager  glance  into  the  verj-' 
gates  of  the  New  Jerusalem. 

But  whilst  such  are  the  blessings  which  the 
sabbath  tenders  to  the  Christian.^  how  few  avail 
themselves  of  them  by  a  proper  sa notification  of 
the  day  !  How  little  preparation  is  made  to  meet 
its  duties,  or  to  reap  the  full  advantage  of  its 
instructions !  What  slight  excuses  are  allowed  to 
operate  in  preventing  an  attendance  upon  the 
sanctuary  !  How  easily  will  conscience  be  bribed 
to  acquiescence,  in  a  partial  desecration  of  hallowed 
time !  How  will  the  world,  with  its  cares  or  its 
pleasures,  be  suffered  to  press  upon  the  beginning 
and  the  termination  of  the  day  5  whilst  every  part 
of  it  will  partake,  more  or  less,  of  the  spirit  of 
this  obtrusive  rival !  Under  the  indefinite  excep- 
tion of  "  works  of  necessity  and  mercy,"  we  are 
tempted  to  rob  God  of  his  claims,  and  to  minister  to 
our  own  covetousness,  sensuality,  or  convenience. 
Let  Christians,  at  least,  "  remember  the  sabbath 
day  to  keep  it  holy."  Let  them  aim  to  secure  from 
all  secular  intrusion,  the  whole  twenty-four  hours 
of  sacred  time.  Let  them  put  off  their  earthly 
burdens  in  time  to  erect  the  bowed-down  spirit,  and 
to  send  its  grateful  aspirations  towards  heaven. 
Never  let  them  be  seen — except  in  cases  of  un- 
doubted necessity — on  any  journey,  or  in  any 
employment,  by  which  men  are  wont  to  violate 
the  sacred  day.  It  must  be  with  them  a  strictly 
devotional  day.  The  body  must  rest  from  toil, 
the  mind  from  corroding  care,  and  the  soul  from 


SATURDAY    EVENING.  55 

sin.  Leaving  the  dull  earth  far  behind,  we 
should  rise  into  the  salubrious  regions  of  gospel 
purity,  and  take  a  full  inspiration  of  the  air  of 
Keaven. 


CHAPTER  II. 

SATUE.DAY    EVENING;      OR,    THE    PREPARATION, 

It  was  customary  in  patriarchal  times,  to  pre- 
pare the  mind  for  the  proper  celebration  of  their 
sacred  festivals.  By  the  command  of  God,  they 
were  to  sanctify  themselves ;  to  separate  their 
thoughts  from  the  world,  and  to  direct  them  to- 
wards the  holy  services  which  they  were  antici- 
pating. We  do  not  insist  that  under  the  Christian 
dispensation  the  worshipper  is  bound,  by  the  same 
explicit  command,  to  appropriate  a  certain  time  as 
a  preparation  season  for  the  sabbath  ;  but  the  ex- 
pediency of  such  preparation  cannot  be  questioned. 
The  mind  that  is  fixed  for  six  days  on  mere  secular 
business,  cannot  at  once  pass  from  this  sphere  of 
earthly  associations  into  the  hallowed  employments 
of  the  sabbath.  It  must  necessarily  carry  the  taint 
of  its  grovelling  pursuits  into  holy  time.  It  is  not 
easy  to  throw  off  from  the  soul  all  its  burdens,  and 
command  its  undivided  attention  to  purely  spiritual 
topics.  As  well,  almost,  might  you  expect  the 
agitated  ocean,  which  had  been  lashed  into  strife, 
to  subside  the  instant  the  tempest  abated.  Its 
billows  cannot  at  once  settle  away,  nor  suddenly 
cease  their  hoarse  murmurs.  There  is  an  interval 
between  the  storm  and  the  calm,  demanded  by 


56  BOOK   FOR    THE    SABBATH. 

nature ;  whose  transitions  are  seldom  violent,  and 
whose  actings  may  afford  some  hints  to  man  in  re- 
lation to  his  spiritual  improvement. 

To  carry  forward  our  worldly  business  or  plea- 
sures to  the  last  hour  of  secular  time,  and  to  dis- 
miss them  only  when  conscience  would  be  outraged 
by  their  continuance,  evinces  too  deep  an  interest 
in  temporal  concerns,  and  too  much  disregard  for 
the  higher  interests  of  eternity.  Nor  may  the 
man  who  thus  acts,  expect  to  pass  into  the  privi- 
leged hours  of  holy  rest,  and  profit  by  their  in- 
structions. He  will  find  his  thoughts  slow  to 
enter  upon  the  solemn  work.  They  will  be  reach- 
ing back  after  their  accustomed  topics  of  interest. 
A  reluctant  and  imperfect  service  will  be  likely  to 
be  rendered  ;  too  much  like  that  complained  of 
by  Jehovah,  when  ancient  Israel  drew  nigh  unto 
him  with  their  mouth,  and  honoured  him  with 
their  lips,  whilst  their  heart  was  far  from  him, 
Isa.  xxix.  13. 

To  avoid  these  evils,  and  to  secure  the  full  ad- 
vantages of  the  sabbath,  it  is  important  to  divest 
the  mind  of  its  ordinary  cares,  as  much  as  possible, 
on  Saturday  evening;  and  to  allow  an  interval  for 
prayerful  preparation,  that  the  transition,  from 
secular  to  sacred  pursuits,  may  be  easy  and  natural. 
The  earthly  burdens  may  thus  be  effectually  un- 
loosed, and  the  soul  be,  in  a  measure,  disposed 
for  its  appropriate  work.  A  proper  reverence  for 
God  and  his  holy  day  seems  to  demand  this  of 
us.  He  will  be  sanctified  in  those  that  come  nigk 
to  him,  Lev.  x.  3.  He  expects  us  to  put  off  our 
shoes  from  our  feet,  before  we  presume  to  tread 


SATURDAY    EVENING.  57 

on  holy  ground.  It  is  a  high  degree  of  irreve- 
rence to  rush  into  his  august  presence  with  a 
careless  spirit ;  nor  should  a  soul  who  thus  acts 
expect  to  be  met  with  the  promised  blessings  of  his 
grace. 

It  is  not  possible,  we  know,  in  all  cases,  to  effect 
an  arrangement  in  the  business  of  life,  so  that  this 
season  of  preparation  may  be  enjoyed.  The 
Saturday  evening  is,  with  many,  the  busiest  por- 
tion of  the  week.  Men  seem  to  spur  on  their 
exhausted  energies  like  the  last  struggles  of  a 
race-horse ;  arriving  at  the  end  of  secular  time, 
jaded,  and  panting  with  overwrought  action,  and 
unfittad  for  the  duties  which  the  sabbath  enjoins. 
This  is  owing,  in  a  majority  of  cases,  to  the  want 
of  a  devotional  spirit;  and  also  to  that  covetousness 
which  grudges  every  moment  for  purposes  of  re- 
ligion, Avhere  it  can  be  employed  in  securing  the 
gains  of  the  world. 

It  will  be  greatly  to  the  advantage  of  Christians, 
when  they  can  close  the  business  of  the  week,  so 
as  to  afford  themselves  the  Saturday  evening  rs  a 
preparation  season.  Then,  anticipating  the  day 
of  rest,  they  may  disentangle  their  thoughts  from 
earth,  and  direct  them  towards  heaven.  They  may 
begin  to  plume  the  wings  of  the  soul  for  a  flight 
into  purer  regions.  Holy  time  will  then  come  on 
like  the  dawnings  of  immortality,  and  be  met,  by 
the  exultant  heart,  with  the  song  of  David  :  "  This 
is  the  day  which  the  Lord  hath  made ;  we  will  re- 
joice and  be  glad  in  it,"  Psa.  cxviii.  24. 

Christian  reader,  who  hast  often  complained  of 
wandering  thoughts  on  the  day  of  rest,  ask  thyself 


58  BOOK    FOR   THE    SABBATH. 

if  thou  art  not  to  blame  in  this?  Has  not  the 
world  been  carried  too  near  the  line  which  divides 
sacred  from  secular  time?  Canst  thou  expect  thy 
spirit  to  pass  from  a  thousand  grovelling  cares  and 
pleasures  at  once  into  a  hallowed  atmosphere,  and, 
without  distraction,  to  fix  its  contemplations  upon 
God?  Thou  knowest  but  little  of  the  laws  of 
mind,  if  such  be  thy  expectations.  It  is  presump- 
tion to  look  for  a  devout  frame,  if  there  be  no 
previous  adjustment  of  the  moral  feelings  to  meet 
the  responsibilities  of  the  occasion.  Unclasp,  then, 
thy  thoughts  from  the  world,  and,  by  prayer  and 
meditation,  anticipate  the  day  of  rest.  Go  into 
thy  closet,  and  invoke  the  Spirit's  influence  to 
qualify  thee  to  meet  thy  God  in  his  holy  courts. 
If  thou  hast  a  family,  bid  them  prepare  for  the 
weekly  festival.  Let  all  their  arrangements  be 
such,  that  they  shall  have  the  full  benefit  of  so 
blessed  an  institution.  Call  them  away  from  earth's 
vanities,  in  time  to  think  of  the  superior  claims  of 
heaven.  Gather  them  around  the  family  altar, 
and  say  to  them :  "  Now  we  are  approaching  the 
day  consecrated  to  God.  Let  us  withdraw  our 
thoughts  from  all  secular  concerns.  Let  us  begin 
to  invest  the  soul  with  the  garments  of  salvation  ; 
and  as  we  retire  to  our  rest,  let  it  be  under  the 
impression  that  to-morrow's  dawn  is  commemo- 
rative of  the  Redeemer's  triumph."  What  a 
blessed  introduction  would  this  be  to  the  privileges 
and  joys  of  the  sabbath  ;  and  how  confidently,  in 
such  a  case,  might  we  and  ours  look  to  God  for 
his  sanctifying  influence ! 


SABBATH   MORNING.  59 

CHAPTER  III. 

SABBATH   MORNING. 

"  Awake,  psaltery  and  harp :  I  myself  will 
awake  early,"  Psa.  Ivii.  8.  David  uttered  this 
divine  soliloquy,  in  reference,  probably,  to  the  ap- 
proaching sabbath.  He  intended  to  prevent  the 
morning  light  with  his  song  of  praise  ;  and  to 
usher  in  the  day  of  rest  with  the  melodies  of  psal- 
tery and  harp.  Oh,  that  every  Christian  would 
imitate  this  devotional  man,  and  charge  himself 
to  awake  early  on  the  sabbath  morning,  and  begin 
the  day  with  God ! 

There  is  now  an  additional  reason  to  summon 
us  at  early  dawn  to  the  work  of  prayer  and  praise. 
When  David  sang  his  morning  orisons,  the  strain 
was  kindled  by  glorious  events  which  were  in  pros- 
pect; but  "now  is  Christ  risen  from  the  dead, 
and  become  the  first-fruits  of  them  that  slept," 
1  Cor.  XV.  20.  The  seal  of  the  sepulchre  which 
enclosed  the  Saviour's  body  has  been  broken,  and 
his  triumphant  resurrection  has  been  announced 
to  his  disciples,  and  chanted  upon  the  harps  of 
heaven.  Can  the  Christian  think  of  this,  and  not 
feel  moved  to  a  holy  activity,  as  this  resurrection 
morning  comes  round,  and  invites  the  soul  to  its 
devotions  ?  Alas  !  that  we  should  suffer  any  part 
of  the  sabbath  to  pass  neglected  or  unimproved. 
But  the  melancholy  fact  is,  that  by  the  indulgence 
of  the  body,  the  soul  is,  in  many  instances,  robbed 
of  that  portion  of  holy  time  which  is  all-impo^ant 
IS   a  season  of  private   prayer   and   meditanon. 


80         ■  BOOK   FOR   THE   SABBATH. 

There  is  reason  to  apprehend,  that  a  very  general 
delinquency  is  chargeable  upon  christian  commu- 
nities in  the  allowed  indulgence  of  sloth  on  the 
morning  of  the  Lord's  day.  It  would  seem  as  if, 
in  this  respect,  the  claims  of  mammon  were  pre- 
ferred to  those  of  Jehovah.  The  husbandman 
may  be  seen,  at  early  dawn,  driving  the  plough,  or 
wielding  the  scythe  and  sickle,  intent  on  culti- 
vating or  gathering  in  the  gifts  of  God  which  are 
necessary  for  the  body  ;  but  how  is  it  when  the 
soul  is  to  be  fed,  or  when  the  service  of  God  is  to 
be  performed  ?  Does  he  awake  as  early  on  the 
sabbath,  and  address  himself  with  the  same  alacrity 
to  the  momentous  business  of  salvation?  Does 
even  the  Christian  on  the  sabbath  serve  God  as 
early  and  as  eagerly  as  on  other  days  he  serves 
the  world  ? 

It  is  not  to  one  class  of  Christians  alone,  that  we 
address  these  interrogatories.  Whatever  be  their 
employment,  or  wherever  they  may  reside — whe- 
ther in  country  or  city — we  fear  that  professors  are 
in  danger  of  robbing  God  of  a  part  of  the  sab- 
bath, and  of  sleeping  away,  to  their  own  spiritual 
injury,  the  very  best  portion  of  the  day.  With 
many,  it  seems  to  be  considered  sufficient,  if  they 
can  rise  in  time  to  be  ready  to  go  up  to  the  great 
congregation.  Very  little  time  is  thus  allowed  for 
private  devotions.  How,  under  these  circum- 
stances, can  we  hope  to  avail  ourselves  of  the 
blessings  of  the  day?  Shall  we  not  be  in  danger 
of  appearing  before  the  King  of  Zion  without  the 
appropriate  habiliments ;  and  of  exposing  our- 
selvbs  to  that  cutting  rebuke,  "  Friend,  how  earnest 


SABBATH    MORNING.  61 

thou  in  hither  not  having  a  wedding  garment  ?" 
Matt.  xxii.  12. 

The  morning  of  the  sabbath  is  all-important  as 
a  season  of  private  devotion.  Our  first  thoughts 
should  be  given  to  God.  We  should  seize  the 
earliest  moments  of  this  calm'  and  blessed  season, 
and  use  them  for  the  soul's  benefit. 

"  When  first  thy  eyes  unveil,  give  thy  soul  leave 
To  do  the  like  ;  our  bodies  but  forerun 

The  spirit's  duty  ;  true  hearts  spread  and  heave 
Unto  their  God,  as  flames  do  to  the  sun. 

Give  him  thy  first  thoughts  then,  so  shaft  thou  keep 

Him  company  all  day,  and  in  Him  sleep. 

"  Yet  never  sleep  the  sun  up ;  prayer  should 
Dawn  with  the  day  ;  there  are  set  awful  hours 

'Twixt  heaven  and  us  ;  the  manna  was  not  good 
After  sun  rising  :  /^/r-day  sullies  flowers  : 

Rise  to  prevent  the  sun  ;  sleep  doth  sins  glut, 

And  heaven's  gate  opens  when  the  world  is  shut." 

Who  has  not  felt  the  tranquillizing  influence  of  the 
sabbath  morn?  Nature  seems  to  sympathise  with 
the  moral  associations  of  the  scene.  On  other 
days,  her  voice  is  almost  drowned  amid  the  _  din 
and  bustle  of  the  world  ;  but  when  the  wheels  of 
mammon's  car  are  arrested,  and  their  thunder  is 
not  heard,  then  comes  forth  her  soothing  language, 
which  falls  on  the  heart  like  seolian  music,  to  sub- 
due its  passions,  and  to  awaken  its  finer  sensi- 
bilities. The  voice  of  nature  is  the  voice  of  God. 
He  who  speaks  in  the  sanctuary,  of  redemption 
by  the  blood  of  Jesus,  speaks,  from  the  hush  and 
fragrance  of  the  morning,  of  the  vast  and  varied 
6 


62  BOOK    FOR    THE    SABBATH. 

gifts  of  his  providence.  To  commune  with  nature 
and  with  God,  we  must  imitate  David  and  awake 
early. 

The  resurrection  of  Jesus  took  place  before  the 
dawn.  Ere  the  sun  was  up,  one  of  his  faithful 
followers  repaired  to  the  sepulchre.  She  came  in 
the  morning  twilight  to  look  upon  the  tomb  of 
Jesus.  She  found  it  unsealed  and  empty,  and 
wondered  what  had  become  of  her  Lord.  As  she 
wept,  a  voice  addressed  her,  at  first  in  a  stranger's 
accents,  lest,  under  the  excitement,  a  too  sudden 
revelation  might  overpower  her  mind ;  then  that 
voice  was  changed,  and  the  well-remembered  tones 
told  her  that  it  was  indeed  her  risen  Master.  Did 
Mary  find  her  Redeemer  at  early  dawn  ;  and  shall 
we  presume  to  expect  his  presence,  if  we  doze 
away  in  guilty  slumbers  this  portion  of  sacred 
time?  No,  let  us  rather  fly  to  the  sepulchre,  and 
see  amid  the  shadows  of  the  morning  the  break- 
ing beams  of  the  Sun  of  righteousness.  Let  us 
gather  the  spiritual  manna  before  the  sun  is  up, 
and  feed  upon  it,  ere  we  refresh  ourselves  on  the 
food  that  perisheth.  Few  would  complain  of  dull 
sabbaths,  or  wandering  thoughts,  or  tedious  ser- 
vices, were  they  to  secure,  for  the  purposes  of 
private  devotion,  the  morning  of  the  sabbath.  A 
sacred  impulse  would  thus  be  obtained,  which,  like 
a  favouring  gale,  would  waft  the  soul  onwaTd  to  its 
rest. 

Reader,  until  you  value  and  improve  the  sab- 
bath morning,  you  need  not  expect  to  experience 
the  full  advantages  of  this  blessed  day.  If,  on  other 
days,  you  can  wake  early  to  serve  the  world,  and 


PRIVATE   AND   FAMILY   DEVOTIONS.  63 

on  ihis^  you  take  the  liberty  to  indulge  the  flesh, 
be  assured  the  sabbath  will  not  ordinarily  prove 
to  you  a  delight,  nor  Avill  it  close  upon  you  with 
peace  and  with  edification. 


CHAPTER  IV. 

PRIVATE   AND    FAMILY   DEVOTIONS. 

The  secular  part  of  the  week  is  occupied  almost 
entirely  in  attention  to  the  business  of  the  world. 
Much  prayer  should  be  mingled  with  these  earthly 
engagements,  in  order  to  counteract  their  naturally 
seductive  influence  upon  the  soul.  When  the  sab- 
bath comes,  a  new  class  of  duties  demands  atten- 
tion. Then  the  business  of  the  world  is  to  be  laid 
aside  altogether ;  whilst  direct  acts  of  worship  are 
to  be  performed  requiring  sincerity,  faith,  humility, 
and  holy  zeal.  The  soul  is  to  divest  itself  of  its 
temporal  burdens,  and  to  rise  into  a  purer  atmo- 
sphere, where  it  may  commune  with  God,  and  anti- 
cipate the  joys  of  heaven.  How  needful,  then,  that 
every  Christian  should  be  faithful  in  the  devotional 
duties  of  the  sabbath !  The  private  altar  must 
then  have  its  full  share  of  attention.  It  is  vain  to 
expect  a  profitable  attendance  upon  the  public 
services  of  the  day,  if  secret  prayer  be  neglected, 
or  if  a  stinted  measure  of  time  be  allowed  for  its 
performance.  Let  the  remarks  already  made  on 
early  rising  be  attended  to,  and  there  will  be  no 
curtailment  of  this  duty  ;  but  if  sensual  indulgence, 
or  decoration  of  the  bod)'-,  absorb  the  earlier  portions 
of  the  day,  the  closet  will.be  robbed  of  its  claims, 


64  .     BOOK   FOR   THE   SABBATH. 

and  the  soul  will  lose  the  full  benefit  of  the  instruc- 
tions of  the  sanctuary. 

On  the  morning  of  the  sabbath,  there  should  be 
nothing  like  hurry  or  distraction  of  mind.  There 
is  time  surely  for  a  calm  and  serious  attention  to 
every  duty  and  engagement. 

Private  prayer,  on  the  sabbath,  will  naturally 
have  respect  to  the  day  and  its  privileges.  The 
soul  will  also  take  into  view  the  events  of  the  past 
week — joyous  or  sad — and  will  be  employed  in 
giving  thanks  for  the  Divine  goodness,  or  in  hum- 
bling itself  under  the  adversities  of  life.  "  How 
many  blessings,"  will  be  the  suggestion  of  the 
pious  heart,  "have  been  poured  upon  me  and  upon 
mine  during  the  past  week!  Sweet  sleep  has 
visited  my  eyelids.  The  bounties  of  a  generous 
Providence  have  been  provided  to  regale  my  senses, 
and  to  nourish  my  body.  Others  have  died ;  but 
I  am  among  the  living.  Hundreds  have  been  over- 
taken by  distressing  calamities  ;  and  some  have 
been  hurried,  without  a  moment's  warning,  into  the 
presence  of  their  Judge  ;  whilst  I  have  dwelt  safely 
under  the  shadow  of  the  Almighty!  Bless  the 
Lord,  then,  O  my  soul,  and  forget  not  all  his  bene- 
fits." Or,  if  it  has  pleased  God  to  make  the  past 
week  a  season  of  affliction,  the  soul,  on  the  return 
of  this  day  of  rest,  may  repair  to  the  throne  of  grace 
with  all  its  burdens,  and  find  there  the  consolation 
which  it  needs.  Prayer  will  then  take  the  form  of 
confession  and  of  humiliation,  in  view  of  the  de- 
served rebuke  of  Heaven  for  personal  or  domestic 
sins ;  and  it  may  thus  become  the  soothing  medium 
of  God's  mercy  to  the  broken  in  heart. 


PRIVATE   AND    FAMILY   DEVOTIONS.  65 

Every  member  of  the  family  should  be  allowed 
time  and  opportunity  for  secret  prayer.  Let  the 
duty  be  inculcated  even  on  young  children  ;  and 
let  them  understand  that  their  sabbath  morning 
devotions  should  not  only  be  attended  to,  but  that 
they  should  be  appropriate.  Are  you  a  parent, 
take  the  child  on  your  knee,  or  call  it  to  your  side, 
and  affectionately  remind  it  of  the  design  and  obli- 
gations of  the  sabbath.  Bid  it  pray  with  reference 
to  sabbath  privileges  and  duties  ;  or  if  its  inex- 
perienced mind  cannot  frame  a  prayer  for  itself,  be 
thou  its  mouth  to  God,  and  thus  impress  its  tender 
heart  with  your  own  sense  of  obligation  to  the  Di- 
vine command.  Delightful  spectacle !  to  see  a 
whole  family  greeting  the  return  of  holy  rest  with 
gladness  of  heart,  and  each  one  employed,  at  an 
early  hour,  in  supplicating  the  Divine  presence  ! 

On  the  sabbath  there  should  be  some  special 
effort  tt)  excite  an  interest  in  the  family  devotions. 
Instead  of  being  conducted  in  the  usual  manner, 
some  variety  might  be  introduced,  as  the  singing 
of  an  appropriate  hymn,  or  propounding  a  few 
questions  bearing  on  the  duties  of  the  day.  The 
portion  of  Scripture  read  might  also  be  appro- 
priate, and  a  few  remarks  serving  to  fix  the  atten- 
tion upon  it  might  be  profitably  made.  The  family 
altar  should,  on  this  morning,  send  up  a  flame  of 
augmented  purity  and  brightness.  Every  thing 
proper  and  allowable  should  be  done,  to  make  this 
part  of  the  sabbath  service  interesting  and  pro- 
fitable to  the  household.  Where  there  are  children 
and  dependents,  the  family  worship  should  be  con- 
ducted so  as  to  interest  without  wearying  the  mind. 
6* 


66  BOOK   FOR   THE   SABBATH. 

There  may  be  a  hurried  brevity  which  savours  of 
insincerity  or  of  irreverence  ;  and,  on  the  other 
hand,  the  exercises  maybe  so  prolona^ed  and  spirit- 
less as  to  make  them  burdensome.  Between  these 
extremes  there  is  a  happy  medium,  which  piety 
and  good  sense  will  be  likely  to  adopt,  and  which 
will  make  the  hour  of  family  devotion  to  be  anti- 
cipated with  pleasure. 

By  an  attention  to  the  duties  of  the  closet — 
which  are  supposed  to  precede  the  assembling  of 
the  family  for  social  worship — the  heart  will  ordi- 
narily be  prepared  to  enter  with  warmth  of  feeling 
into  the  latter  service.  Each  one  bringing  his 
separate  coal,  glowing  from  the  private  a  liar,  will 
add  a  portion  of  pious  interest ;  and  the  worship 
of  the  family  will  thus  be  a  delightful  preparation 
for  the  more  public  services  of  the  sanctuary. 

But,  alas  !  how  few  families  are  there,  who  an- 
swer to  this  description  !  In  many  households, 
there  is  found  a  sad  contrast,  in  the  late  hour  ot 
rising,  and  the  hurried  and  distracting  scene  of  pre- 
paration for  public  worship  ;  in  which  the  effort  is, 
not  to  dress  the  soul,  but  to  decorate  the  body ; 
not  to  provide  spiritual,  but  carnal  food  ;  and  where 
little  if  any  time  is  allotted  to  private  or  family 
devotions.  Why  should  such  complain  of  dull  sab- 
baths, or  of  uninteresting  sermons  ?  The  cause  of 
such  complaints  maybe  found  in  their  want  of  such 
preparation  as  we  have  recommended,  for  the  ser- 
vices of  the  day;  and  so  long  as  this  neglect  is 
chargeable  upon  them,  they  need  not  expect  to  reap 
the  full  benefit  of  so  precious  a  privilege. 


SABBATH   PRIVILEGES.  67 

CHAPTER  V: 

SABBATH   PRIVILEGES HEARING   THE   WORD,    ETC. 

Our  Lord  said  to  his  disciples,  "  Take  heed  how 
ye  hear,"  Luke  viii.  18.  The  caution  is  as  neces- 
sary now  as  when  it  was  first  uttered.  If  what  we 
hear  in  the  sanctuary  is  the  simple  truth  as  it  is  in 
Jesus  ;  we  should  be  just  as  careful  to  understand 
and  to  obey  it,  as  if  it  fell  for  the  first  time  from  the 
lips  of  the  Great  Teacher. 

The  fact  that  the  treasure  is  committed  to  earthen 
vessels,  abates  not  its  intrinsic  value.  The  costly 
pearl  is  found  enclosed  in  a  rough  and  worthless 
shell.  Why  then  should  we  neglect  the  pearl  or 
great  price,  simply  because  it  happens  to  be  lodged 
in  an  earthen  casket  ? 

Happy  art  thou,  reader,  if  having  learned  to 
estimate  aright  the  privileges  of  the  sabbath,  thou 
hast  a  heart  to  relish  the  spiritual  provision  which 
it  affords.  On  the  supposition  that  this  is  the 
case  ;  and  that  Providence  has  placed  you  where 
the  church-going  bell  is  heard  ;  and  where  you  are 
regularly  invited  to  sit  under  the  droppings  of  the 
sanctuary ;  still  you  may  need  the  admonition, 
'•  Take  heed  how  ye  hear." 

Let  it  be  first  vnth  gratitude  for  the  privilege. 
Think  of  the  millions  and  hundreds  of  millions  who 
are  in  pagan  darkness.  To  them  no  sabbath  comes. 
No  resurrection  morn  greets  their  benighted  eyes. 
They  dwell  in  the  valley  of  dry  bones,  and  amid  the 
habitations  of  cruelty.  "  Who  hath  made  us  to 
differ?"     Let   us,   then,   be   employed  in  devout 


68  BOOK   FOPw   THE    SABBATH. 

thanksgivings  as  we  tread  the  courts  of  the  Lord, 
and  listen  to  the  messages  of  his  grace.  Let  us 
give  good  heed  to  the  word,  remembering  that  our 
responsibihty  is  proportioned  to  our  privileges ; 
"for  unto  whomsoever  much  is  given,  of  him  shall 
be  much  required,"  Luke  xii.  48.  Grateful  our- 
selves for  the  blessings  of  the  gospel,  let  us  com- 
passionate those  who  are  destitute ;  and  let  us  so 
improve  our  day  of  grace,  that  the  heathen  may 
not  rise  up  in  the  judgment  to  condemn  us. 

We  should  endeavour  to  listen  to  the  word  of 
God  unth  fixed  and  solemn  attention.  The  respect 
due  to  a  subject  is  great  in  proportion  to  its  im- 
portance. Hence  the  M^ord  of  God  claims,  from 
every  accountable  sinner,  the  most  profound  re- 
spect. None  can  make  light  of  it  without  incurring 
incalculable  guilt.  Other  subjects  we  may  treat 
with  levity,  and  only  expose  ourselves  to  the  charge 
of  ignorance  or  of  folly ;  but  here,  if  we  presume 
to  exhibit  irreverence  or  neglect,  we  shall  draw 
down  upon  our  souls  the  wrath  of  God.  How  sel- 
dom does  the  hearer  of  the  gospel  reflect  upon 
the  responsibility  of  his  position !  How  many 
careless  hearers  of  the  word  are  there  in  every 
congregation  !  With  no  preparation  in  secret, 
they  come  to  the  sanctuary  as  to  a  place  of  ordi- 
nary resort.  You  may  see,  by  their  light  and  ir- 
reverent carriage,  that  they  have  no  fear  of  God 
before  their  eyes.  Be  the  subject  of  discourse  what 
it  may — whether  alarming  or  alluring ;  whether  it 
speak  in  fearful  tones  of  the  judgment,  or  touch 
upon  the  tender  theme  of  a  Saviour's  dying  com- 
passion— in  neither  case  does  it  gain  their  ear,  or 


SABBATH   PRIVILEGES.  69 

rivet  their  attention.  Their  heart,  to  these  mo- 
mentous themes,  is  cold  ;  and  their  eye  is  wander- 
ing, Hke  the  fool's,  to  the  ends  of  the  earth.  Some 
may  imagine,  there  is  no  sin  in  all  this  ;  but  be 
assured,  reader,  if  such  be  thy  impression,  thou  art 
greatly  deceived.  A  conduct  thus  irreverent  is 
making  light  of  the  gospel.  It  is  casting  practical 
contempt  upon  God.  It  is  desecrating  the  sab- 
bath and  the  sanctuary.  Remember  whose  voice 
it  is  thou  art  refusing  to  hear.  When  God  speaks 
in  the  thunder-cloud,  thou  canst  feel  the  solemnity 
of  the  appeal.  Is  it  not  the  same  voice  that  warns 
and  invites  you  in  the  sanctuary?  Why  thfn 
should  you  tremble  in  the  one  case,  and  smile  or 
despise  in  the  other?  It  is  the  same  voice  that 
will  summon  your  spirit  into  eternity,  and  pro- 
nounce upon  you  the  irrevocable  verdict.  Listen, 
then,  with  fixed  and  serious  attention  to  the  voice 
of  God  in  the  gospel. 

In  the  parable  of  the  Sower,  "he  that  heareth 
the  word  and  understandeth  it,"  is  pronounced  the 
profited  hearer.  How  can  we  understand,  if  the 
attention  be  not  fixed,  or  when  the  obtrusive  world 
is  allowed  to  come  into  the  sanctuary  with  us  ;  or 
when  we  have  no  inward  conviction  of  the  solem- 
nity and  importance  of  the  subject  ? 

I  trust  that  some  who  read  these  pages — espe- 
cially such  as  "  have  tasted  of  the  good  word  of 
God" — will  so  attend  to  the  preparation  of  the 
heart  for  Divine  worship,  as  to  enable  them  to  wor- 
ship God  "  in  spirit  and  in  truth,"  John  iv.  24. 
Carry  into  his  sacred  courts,  dear  reader,  a  heart 
tenderly  alive  to  the  importance  of  the  privileges. 


*4   »- 

70  .    BOOK   FOK,   THE    SABBATH. 

thirsting  for  the  waters  of  life,  and  disposed  to 
"receive  with  meekness  the  engrafted  word," 
James  i.  21.  Say  to  the  world,  with  all  its  cares 
and  pleasures,  "  Stay  thou  here,  whilst  I  go  yonder 
and  worship."  As  you  enter  the  sanctuary,  re- 
member, that  it  "  is  none  other  but  the  house  of 
God"  and  the  "  gate  of  heaven,"  Gen.  xxviii.  17. 
When  engaging  in  the  devotional  part  of  the  ser- 
vice, endeavour  to  throw  your  whole  soul  into  the 
act  Pray  with  the  spirit,  and  sing  with  the 
spirit.  When  the  minister  says,  "  Let  us  pray," 
he  invites  the  entire  congregation  to  accompany 
Mm.  Every  heart  should  beat  in  unison.  It  is 
direct  dishonour  to  God,  to  refuse  to  unite,  or  to 
gaze  idly  abroad  over  the  sanctuary.  Nor  is  there 
less  disrespect  towards  the  appointed  worship  of 
God,  in  declining  a  participation  in  the  praises  of 
his  house  ;  in  treating  that  important  part  of  devo- 
tion as  a  mere  exhibition  of  musical  skill ;  or, 
what  is,  alas,  but  too  common,  in  mocking  high 
Heaven,  with  "  solemn  sounds  upon  a  thoughtless 
tongue."  Every  heart  is  bound  to  sing,  even  if 
the  voice  cannot,  in  proper  measures,  give  audible 
expression  to  its  feelings.  If  "  the  burden  of  a 
sigh,  or  the  falling  of  a  tear,"  as  Montgomery  has 
beautifully  expressed  it,  is  genuine  prayer,  So  the 
silent  aspiration  of  a  grateful  heart  must  be  accept- 
able praise.  This  every  worshipper  can  render  ; 
and  this  he  is  bound  to  render  to  Him  who  will  be 
worshipped  "  in  spirit  and  in  truth."  Alas,  how 
prevalent,  even  among  professors,  is  the  sin  of 
honouring  God  with  the  lips,  whilst  the  heart  is 
far  from  him!  Isa.  xxix.  13.     From  this  sin,  every 


SABBATH   PRIVILEGES.  71 

worshipper   should    constantly   pray,    "  0   Lord, 
deliver  us." 

We  should  listen  to  the  Divine  word,  not  only 
with  fixed  and  serious  attention,  but  also  with  im- 
partiality.  By  impartiality  I  mean  without  pre- 
judice, as  it  respects  the  truth  itself,  or  as  to  the 
medium  through  which  the  truth  is  conveyed. 

It  is  not  to  be  denied,  that  the  gospel  has  some 
features  which  are  repugnant  to  our  carnal  nature, 
and  that  it  uses  language  which  often  falls  harshly 
on  "  ears  polite."  But  the  repulsive  features  of 
Divine  truth  are  as  important  to  be  uttered  as 
those  which  are  more  soothing  and  attractive. 
The  considerations  which  it  addresses  to  our  fears, 
applied  by  the  Spirit  of  God,  move  the  soul  to  a 
conviction  of  its  danger,  and  impel  it  to  seek 
shelter  from  the  wrath  Divine.  It  is  thus  that 
the  Spirit  convinces  the  world  of  sin  and  of  judg- 
ment, John  xvi.  8.  But  some  cannot  bear  to  hear 
from  the  pulpit  the  words  '•  hell  and  damnation," 
even  when  they  know  them  to  be  Bible  terms  ; 
and  know,  also,  that  they  have  as  fearful  an  appli- 
cation to  the  wicked  now  as  they  had  when  Christ 
and  his  apostles  uttered  them.  These,  and  words 
of  kindred  import,  may,  I  am  aware,  be  indis- 
creetly employed,  or — which  is,  alas,  sometimes 
the  case — may  be  hurled  on  the  heads  of  the  con- 
gregation with  an  air  more  of  defiance  than  of 
compassion  ;  but  the  hearer  must  not  object  to  the 
terms  themselves,  nor  turn  away  from  the  faithful 
ambassador  who  solemnly  announces  them.  As  a 
part  of  God's  word,  they  speak  with  prophetic  cer- 
tainty of  the  doom  of  impenitent  men.     However 


72  BOOK   FOR   THE   SABBATH. 

alarming,  they  should  be  listened  to.  Prejudice 
may  close  the  ear  against  them,  or  a  fastidious 
self-love  may  find  fault  with  them,  hut  truth  is 
truth,  and  nothing  but  submission  to  its  dictates  can 
avail  to  mitigate  or  to  avert  its  terrors. 

There  are  other  parts  of  the  gospel,  such  as  its 
self-denial,  the  renunciation  of  the  world,  the 
doctrine  of  sovereign  grace,  which  war  so  directly 
against  what  is  evil  in  man,  that,  under  their 
presentation,  his  pride  and  selfishness  are  often 
offended.  Selfish  and  impenitent  men  will  not  sit 
easy  when  such  themes  are  discussed.  Some  would 
have  the  minister  cry,  "  Peace,  peace,  when  there 
is  no  peace,"  Jer.  vi.  14.  The  cavilling  hearer 
cannot  be  a  profited  hearer.  In  order  to  be  bene- 
fited, we  must  listen  to  the  gospel  with  candour. 
Instead  of  thrusting  away  the  faithful  servant,  or 
withdrawing  from  his  ministry,  on  account  of  the 
fidelity  with  which  he  presses  upon  us  the  truth, 
we  should  imitate  the  noble  and  unprejudiced 
Bereans,  and  search  the  Scriptures,  whether  those 
things  are  so.  Acts  xvii.  11. 

Nor  should  we  allow  prejudice  toward  the  me- 
dium, through  which  the  truth  comes,  to  keep  us 
from  hearing  it ;  or  when  hearing,  to  close  the 
mind  against  its  influence.  Every  minister  cannot 
be,  in  talent  and  zeal,  a  Paul,  nor  in  eloquence, 
an  Apollos.  The  majority  of  spiritual  teachers 
must  necessarily  be  men  of  moderate  mental  en- 
dowments, or  the  world  would  perish  for  want  of 
the  bread  of  life.  In  the  work  of  the  ministry, 
the  graces  of  elocution  are  desirable,  but  not  indis- 
pensable.    Great  talents,  be  it  remembered,  are, 


SABBATH   PRIVILEGES.  73 

in  every  profession,  of  infrequent  occurrence. 
Where  there  is  one  Boerhaave,  there  are  a  thou- 
sand practitionersof  barely  respectable  pretensions. 
In  philosophy,  a  Newton  and  a  Bacon  are  lights 
of  a  single  age  ;  and  the  law  can  point  to  but  here 
and  there  one  who  commands  general  admiration. 
But  shall  the  sick  man  reject  the  healing  medicine, 
because  not  tendered  to  him  by  an  eminent  hand  ; 
or  do  men  suffer  their  property  or  their  character 
to  be  in  jeopardy,  because  they  cannot  obtain  the 
most  learned  counsel  ?  Why  should  there  then 
be  so  much  fastidiousness  in  relation  to  the  minis- 
try, especially  when  it  has  this  advantage  over 
other  professions,  that  its  truths  are  so  pure  and  so 
grand,  as  to  need  no  auxiliary  interest  from  the 
human  vehicle  through  which  they  pass  ?  A  truly 
good  man,  with  good  common  sense,  is  probably 
better  adapted  to  the  ministry  than  a  brilliant 
genius.  By  the  former,  truth  will  be  exhibited  in 
its  native  simplicity  ;  whilst  the  latter  may,  even 
unconsciously,  excite  more  admiration  towards 
himself  than  interest  in  the  message.  A  hungry 
man  will  relish  substantial  food  ;  nor  will  he  object, 
if  it  come  to  him  in  a  clean  though  coarse  vessel. 
The  morbid  appetite,  on  the  contrary,  craves  a 
stimulating  diet ;  and  the  fastidious  palate  must 
be  coaxed  by  luxuries  presented  on  furbished 
silver. 

There  is  prevalent  too  much  of  the  latter  taste 
with  respect  to  the  ministry.  Plain,  substantial 
truth,  especially  when  employed  in  exhibiting  the 
doctrines  of  the  gospel,  is,  by  many  congregations, 
considered  dry  and  uninteresting;  whilst  noisy 
7 


74  BOOK    FOR   THE   SABBATH. 

declamation,  or  exciting  appeals,  or  endless  fllus^ 
tration,  is  greatly  admired. 

One  man  will  conceive  a  prejudice  towards  a 
minister,  on  the  ground  of  deficiency  in  talent ; 
another,  for  the  want  of  a  good  elocution  ;  another, 
from  slight  indiscretion  of  word  or  conduct :  and 
others,  again,  from  causes  which  it  would  be  im- 
possible or  improper  to  mention.  This  prejudice, 
once  fixed,  seems  to  be  considered  as  a  sufficient 
apology  for  non-attendance  on  the  ministry,  or  for 
a  total  lack  of  interest  in  the  truths  which  are 
announced.  I  would  not  be  too  severe  on  the 
hearer  ;  nor  would  I,  in  a  spirit  of  official  jealousy, 
excuse  the  faults  of  the  profession  to  which  it  is 
my  privilege  to  belong.  Indolence  in  the  ministry'- 
is  inexcusable.  The  preacher  is  not  to  blame  for 
want  of  talent ;  but  he  is  to  blame,  if  he  neglect 
to  render  what  talent  he  possesses  as  available  as 
possible.  Nor  ought  we  to  claim  for  any  indi- 
vidual of  the  profession  an  apology  for  not  having 
"  a  good  report  of  them  which  are  without,'^  1  Tim 
iii.  7.  Moral  purity  must  be  stamped  on  his  de- 
portment. His  errors  must  be  those  of  the  heart ; 
known  only  to  God  and  to  his  own  sorrowing 
spirit.  But  if  prejudice  exist  on  the  ground  of 
want  of  talent,  or  of  plainness  of  manner,  or  of 
fidelity  in  presenting  the  gospel,  the  reader  should 
be  reminded,  that  such  prejudice  is  wrong,  and,  if 
indulged,  will  deprive  the  soul  of  the  sanctifying 
influence  of  truth. 

Our  obligations  to  improve  the  day  of  rest,  and 
to  grow  in  grace  and  in  knowledge,  are  irrespec- 
tive of  all  such  prejudice.     To  the  sanctuary  we 


SELF-APPLICATION   OF    THE   TRUTH.  75 

are  bound  to  go  with  a  devout  spirit,  and  there 
we  are  bound  to  hear  what  God  shall  speak  to  us. 
Let  the  truth  come  down  upon  us  with  even  ter- 
rific force,  we  should  bare  our  bosom  to  the  blow, 
and  whosoever  may  present  it — if  he  be  a  man  of 
God,  and  speak  according  to  the  Divine  testimony 
— let  us  endeavour  to  fix  the  mind  impartially  on 
the  message,  nor  allow  a  depraved  prejudice  to 
rise,  like  a  noxious  exhalation,  and  obscure  the 
proportions  of  heavenly  truth. 


CHAPTER  VI. 

SELF-APPLICATION    OF   THE   TRUTH. 

It  is  too  common  to  listen  to  the  preacher  as  a 
medium  simply  of  intellectual  gratification.  The 
great  themes  which  he  presents  are  viewed  as  mere 
topics  on  which  the  eloquent  discourse  may  be 
reared.  Familiar  from  childhood  with  the  doc- 
trines and  general  precepts  of  the  gospel,  we  are 
apt  to  lose  a  proper  sense  of  the  solemn  personal 
bearing  which  they  at  all  times  possess  ;  and  hence 
the  slight  impression  which  is  ordinarily  made  by 
their  presentation.  How  common  is  it,  after 
public  service,  to  hear  one  and  another  inquiring, 
with  scarcely  serious  expression  of  countenance, 
how  the  discourse  was  liked,  and  whether  the 
hearer  was  pleased^  not  whether  he  was  convinced 
or  edified. 

Unless  the  Holy  Spirit,  in  a  peculiar  and  pow- 
erful manner,  be  present  to  overawe  and  impress 
the  audience  with  Divine  truth,  there  will  be  but 


76  BOOK   FOR   THE    SABBATH. 

little  personal  application  of  the  gospel.  How  can 
a  soul  be  savingly  instructed  and  blessed,  where 
the  sacred  message  is  treated  as  the  occasion  of 
mere  pleasurable  excitement  ?  A  fine  voice  may- 
fall  agreeably  on  the  ear ;  a  graceful  gesture  may 
please  the  eye ;  powerful  loofic.  or  a  brilliant  fancy, 
may  gratify  or  captivate  the  mind  ;  and  thus  the 
gospel  may  be  tolerated  for  the  sake  of  these 
pleasing  accompaniments.  Let  us  not,  however, 
mistake  mental  gratification  for  love  of  the  truth, 
nor  suppose,  that  with  such  feelings  as  we  have 
described,  the  word  will  prove  to  us,  "a  savour  of 
life  unto  life,"  2  Cor.  ii.  16. 

But,  in  most  instances,  the  preacher  has  few  or 
none  of  these  rare  and  attractive  qualifications.  He 
is  simply  a  plain  and  faithful  steward  of  the  mys- 
teries of  the  gospel.  Under  such  circumstances, 
many  take  the  liberty  to  undervalue  his  labours  ; 
and  though  comphmenting  him,  it  may  be,  by  their 
presence,  they  feel  under  no  special  obligation  to 
take  the  message  home  to  their  hearts.  If  the 
minister  is  eloquent,  admiration  of  the  man  seems 
to  cancel  the  guilt  of  the  neglect  of  the  message. 
If  he  is  not  eloquent,  his  w^nt  of  popularity  is  con- 
sidered as  a  sufficient  excuse  for  drowsiness  and 
inattention.  There  is  but  here  and  there  one  who 
realizes  in  the  sanctuary  that  God  is  speaking  to 
him.  Few  there  are,  who  are  more  intent  on  the 
truth  itself,  than  on  the  manner  in  which  it  is  con- 
veyed to  them.  But  let  us  remember,  when  we 
go  into  the  house  of  God,  it  is  to  hear  the  u'ord  of 
God.  It  is  not  for  the  sake  of  being  pleased  with 
a  fine  voice,  or  an  eloquent  delivery  ;  it  is  not  to 


SELF-APPLICATION    OF   THE    TRUTH.  77 

pass  away  an  hour  which  might  otherwise  hang 
heavy  on  our  hands  ;  it  is  not  to  see  and  to  be  seen  ; 
nor  is  it  for  the  sake  merely  of  preserving  a  good 
reputation.  We  go  to  hear  what  God  will  speak 
to  us ;  and  we  are  bound,  therefore,  to  listen  to  the 
solemn  message,  as  a  message  of  God  unto  us.  Let 
us  individualize  ourselves,  and  feel  as  we  should 
feel,  if  we  were  the  only  persons  in  the  sanctuary. 
Let  us,  in  imagination,  be  alone  with  the  preacher  ; 
and  let  every  word  which  is  spoken  be  to  us,  as  the 
still  small  voice  of  God  to  Elijah  on  the  mount  of 
audience. 

We  are  very  apt,  also,  under  the  blinding  in- 
fluence of  self-love  or  personal  vanity,  to  listen  for 
others — to  put  over  the  pungent  appeal  upon  our 
fellow  worshipper,  to  whose  case  we  judge  it  far 
more  applicable  than  to  our  own.  So  easy  is  it 
to  perceive  "the  mote  in  our  brother's  eye,"  whilst 
blind  to  "  the  beam  that  is  in  our  own,"  that  it  is 
not  uncommon,  to  repel  the  application  of  truth, 
even  when  it  touches  a  besetting  sin,  and  to  busy 
ourselves  in  fitting  it  to  others,  whom  we  view  as 
far  more  guilty  than  ourselves.  If  the  preacher  be 
discriminating  in  his  delineations  of  character,  the 
congregation  may  be  found  on  the  alert  to  discover 
the  personal  mark  at  which  he  is  supposed  to  aim. 
Each  one  will  seem  to  be  unconscious  that  his  own 
bosom  is  exposed,  whilst  wondering  how  his  neigh- 
bour can  bear  up  under  the  rankling  arrow. 

This  practice  of  hearing  for  others,  whilst  it 
argues  great  self  ignorance  with  respect  to  our  own 
character,  operates,  at  the  same  time,  as  an  obstruc- 
tion to  our  personal  improvement  under  the  gospel. 
7* 


78  BOOK   FOR.   THE   SABBATH. 

Let  us  then  remember,  that  in  order  to  a  profit- 
able attendance  upon  the  sanctuary,  we  must  for- 
get, so  far  as  possible,  the  presence  of  others ;  that 
we  must  take  neither  a  sympathetic  nor  a  censorious 
oversight  of  their  faults  ;  but  must  hear  for  our- 
selves,  receiving  home  into  our  own  bosoms,  the 
warning  or  the  reproof  which  is  administered.  If 
we  allow  conscience  to  speak,  we  shall  often  hear 
its  direct  and  pomted  appeal,  in  the  words  of  the 
prophet,  "  Thou  art  the  man."  Be  the  truth  ever 
so  mortifying,  if  it  apply  to  our  own  case,  let  us 
admit  it.  Be  it  ever  so  humbling,  if  true,  let  us 
bow  under  it.  We  should  love  the  preacher  who 
probes  our  disordered  nature  with  a  keen  and 
searching  knife.  Let  us  not  seek  for  external  fo- 
mentations and  emollients,  when  the  malady  lies 
deep  within.  Our  self-knowledge  should  teach  us, 
that  no  representations  of  our  character  can  be  too 
humbling,  no  alarms  too  rousing.  We  should 
carry  our  sin-defiled  souls  to  the  sanctuary  for  this 
very  purpose,  namely,  to  have  them  smitten  by  the 
power  of  Divine  truth  ;  and  we  should  love  the  man 
or  the  matter,  that  seizes  as  with  a  giant  grasp  our 
sins  ;  that  flings  us  on  our  face  before  God,  that 
covers  us  with  shame,  pierces  us  with  a  sense  of 
guilt,  and  leaves  us  even  bleeding  and  groaning 
in  anguish.  "  Let  the  righteous  smite  me  ;  it  shall 
be  a  kindness :  and  let  him  reprove  me  ;  it  shall  be 
an  excellent  oil,  which  shall  not  break  my  head," 
Psa.  cxli.  5. 

In  hearing  the  word,  we  should  have  the  spirit 
of  children.  There  should  be  no  arrogance,  no 
overweening  opinion  of  our  own  importance,  no 


PRAYER    UPON   THE   WORD.  79 

cavilling",  no  shrinking.  We  should  open  our  bo- 
som, and  invite  the  blow;  remembering,  that  truth 
must  first  kill,  before  she  can  make  alive  ;  and  that, 
unless  her  arrow,  tipt  with  anguish,  touch  the  heart, 
the  hand  of  Jesus  will  not  apply  the  balm  of  mercy 
to  the  soul. 


CHAPTER  VII. 

PRAYER   UPON   THE   WORD. 

In  order  to  a  profitable  attendance  upon  the 
sanctuary,  the  gospel  must  be  heard  not  only  with 
self-application,  but  in  a  spirit  of  prayer. 

Having  considered  the  importance  of  prayer,  as 
a  means  of  preparation  for  the  more  public  services 
of  the  sacred  day  ;  let  us  carry  this  spirit  of  prayer 
into  the  house  of  God,  and  breathe  it  forth  in  every 
part  of  the  worship.  Especially  should  we  send 
up  our  aspirations  for  Heaven's  blessing  on  the 
preached  w^ord.  We  are  "sanctified  by  the  word 
of  God  and  prayer,"  1  Tim.  iv.  5  :  but  especially 
by  prayer  upon  the  word  of  God.  It  is  not  placing 
ourselves  around  the  porches  of  Bethesda,  that  will 
effect  the  cure  of  our  disordered  souls.  It  is 
necessary  to  watch  the  moving  of  the  waters,  or 
better  still,  to  raise  the  cry  to  Jesus,  as  he  passes 
by,  and  implore  his  aid  in  our  behalf. 

Can  we  expect  to  reap  the  advantages  of  public 
preaching  in  our  ow^n  growth  in  grace,  unless  we 
mingle  prayer  with  what  we  hear  %  We  suppose 
that  the  word,  of  itself,  will  not  reach  and  rectify 
the  heart.  It  is  not  in  the  power  of  the  preacher 
— orthodox  and  eloquent  though  he  may  be — to 


80  BOOK   FOR   THE   SABBATH. 

beat  down  one  besetting  sin,  or  to  implant  one 
Christian  grace.  Paul  may  plant,  and  Apollos  may 
water,  but  God  alone  can  give  the  increase.  To 
this  sentiment  all  Christians  subscribe.  Who, 
therefore,  will  deny  the  necessity  of  looking  directly 
to  God  for  his  blessing  upon  the  preaching  of  the 
word  ?  What  time  is  more  important,  as  a  season 
of  prayer,  than  when  we  go  into  the  very  audience- 
chamber  of  the  King,  and  listen  to  His  commands 
and  counsels  ?  Then,  if  ever,  should  we  press  our 
suit,  and  there  should  we  invoke  his  promised 
Spirit  to  give  light  and  healing  to  the  soul.  As  the 
preacher  opens  the  inspired  volume,  and  announces 
the  text,  our  thoughts  should  at  once  ascend  to 
God,  that  the  Holy  Spirit  may  touch  the  lips  of  the 
speaker,  and  open  all  hearts  to  receive  the  truth  in 
the  love  of  it.  As  he  proceeds  to  unfold  the  so- 
lemn topic,  and  to  apply  it  to  his  audience,  our 
souls  should  ascend  with  intense  desire  towards 
God  for  his  quickening  grace. 

This  spirit  of  prayer  upon  the  dispensation  of  the 
word  is  called  for,  not  only  in  our  own  behalf  as  Chris- 
tians, but  also  in  behalf  of  impenitent  and  careless 
souls  in  the  cong-regation.  It  is  known,  that  where 
the  Holy  Spirit  is  operating  with  power,  and  men 
are  awake  to  a  sense  of  their  responsibilities,  Chris- 
tians practise  much  of  this  silent  and  ejaculatory 
supplication,  not  only  on  their  own  account,  but 
for  the  awakened  and  unawakened  in  the  midst  of 
them.  Then  do  they  acknowledge  practically  the 
connexion  between  prayer  and  the  effectual  appli- 
cation of  the  gospel.  They  come  into  the  sanc- 
tuary burdened  with  the  consideration  that  souls 


PRAYER    UrON    THE    WORD.  81 

are  perishing*  in  sin.  They  know  and  feel  that 
nothing  but  Divine  truth,  made  effectual  by  the 
Holy  Spirit,  can  awaken  and  save  them.  With 
suppressed  agony  they  look  towaidsthe  mercy-seat; 
an.d  every  word  of  the  preacher,  which  is  adapted 
to  convince  or  to  awaken,  is  caught  from  his  lips, 
and  impelled  by  the  breath  of  prayer,  in  the  hope 
that  it  may  reach  the  slumbering  conscience,  and 
be,  to  the  sinner,  the  power  of  God  unto  salvation. 
How  many  beating,  anxious  hearts  are  to  be  found 
in  a  congregation  where  the  Holy  Spirit  is  doing 
his  work  of  saving  grace!  How  rapidly,  under 
such  circumstances,  do  Christians  ripen  for  heaven  ! 
How  are  the  careless  overawed,  and  the  hardened 
brought  to  repentance  !  Oh,  what  power  is  there 
in  fervent  prayer  !  Let  it  be  offered,  not  only  on 
some  occasions,  but  on  all  occasions  whenever  and 
wherever  the  gospel  is  dispensed.  Never  will  truth 
have  its  full  and  destined  sway  over  the  heart,  until 
it  is  heard,  not  as  an  exhibition,  but  a  saving 
medium  ;  rendered  such  by  the  power  of  God  in 
answer  to  prayer.  As  when  Moses,  supported  by 
his  venerable  colleagues,  sat  on  the  overlooking 
mount,  and  held  up  his  hands  unto  God,  whilst  the 
armies  of  Israel  were  in  conflict  with  Amalek  ;  so 
must  Christians  lift  up  their  untiring  hearts  in 
prayer  when  the  sword  of  the  Spirit  is  unsheathed, 
and  truth  is  in  conflict  with  the  opposing  heart. 
And  as  certainly  as  the  extended  hands  of  the 
patriarch  gave  evidence  of  the  triumph  of  Israel, 
so  certainly  will  the  effectual  and  fervent  prayers 
of  Christians,  now  in  the  sanctuary  and  under 
the   preaching  ojf  the  word,  be  followed   by  the 


82  BOOK   FOR   THE    SABBATH. 

conviction   of    sinners   and    the    success   of   the 


To  profit  under  the  means  of  grace,  we  must 
be  in  the  spirit  of  prayer.  There  must  be  prayer 
before  we  enter  the  sanctuary  ;  prayer  whilst  in  it ; 
and  prayer  when  we  retire  from  the  sanctuary. 
Where  there  is  not,  there  will  be  but  little  edifica- 
tion. There  may  be  much  talk  about  the  preacher 
and  the  sermon — many  refined  criticisms  on  the 
manner  and  the  matter — much  eulogy,  or  much 
condemnation  ;  but  there  will  be,  I  repeat,  but 
little  spiritual  benefit.  We  are  bound  to  "  be  doers 
of  the  word  ;"  and  such  we  shall  not  be,  if  we  are 
not  in  the  spirit  of  prayer.  Would  you  look  for 
the  "  doer  of  the  word,"  you  will  find  him  in  his 
closet  before  he  is  in  the  sanctuary  ;  and  when  in 
the  sanctuary,  could  you  look  into  his  bosom,  you 
would  see  his  soul  rising  in  holy  aspirations  for  a 
blessing  on  the  word.  When  he  retires,  he  goes 
not  to  the  convivial  circle,  nor  to  pleasure's  gay 
banquet ;  he  seeks  not  the  noise  and  bustle  of  the 
world  ;  no,  he  goes  to  the  still,  consecrated  spot ; 
there  he  meditates,  and  there  he  prays.  He  bears 
to  the  mercy-seat  the  souls  of  the  thoughtless,  and 
the  burdens  of  the  disconsolate.  He  opens  his 
heart  in  ingenuous  confession,  and  bows  it  in 
deep  humility.  There  he  groans  and  agonizes 
until  the  good  seed  of  the  word  is  deeply  infixed 
and  watered  by  the  Spirit's  mfluence  :  so  that  in- 
stead of  losing  the  blessing,  like  "  the  way-side 
hearer,"  he  brings  forth  fruit,  "  thirty,  sixty,  and  an 
hundred  fold." 


COMMUNION    SABBATH.  83 

CHAPTER  VIII. 

COMMUNION    SABBATH. 

If  to  the  Christian  mind,  the  ordinary  sabbath 
brings  with  it  a  soothing  and  refreshing  influence, 
how  the  interest  deepens,  when  the  season  of 
holy  communion  at  the  Lord's  table  arrives ! 
Then  is  prepared  a  more  than  common  repast. 
The  King  of  Zion  spreads  his  feast  of  Jove  and 
mercy,  and  sends  forth  the  invitation  to  every 
humble  guest,  "Ho,  every  one  that  thirsteth, 
come  ye  to  the  waters,  and  he  that  hath  no  money  ; 
come  ye,  buy,  and  eat ;  yea,  come,  buy  wine 
and  milk  without  money  and  without  price," 
Isa.  Iv.  1. 

There  is  nothing  so  much  like  heaven  as  the 
communion  sabbath.  Not  only  does  it  shadow 
forth  the  "  rest  that  remaineth,"  but  it  strikingly 
typifies  one  of  the  celestial  employments  of  the 
redeemed ;  namely,  that  act  of  holy  fellowship 
represented  in  the  vision  of  St.  John  under  the 
figure  of  the  "  marriage  supper  of  the  Lamb." 
Christians  on  this  occasion  come  together  to 
acknowledge  their  obligations  to  Jesus,  their 
common  head ;  to  obey  his  dying  command  ;  to 
sit  as  it  were  at  his  feet;  to  eat  and  drink  the 
memorials  of  his  dying  love.  Soraetshing  visible 
and  tangible  is  here  given  to  assist  their  weak 
faith,  and  to  awaken  their  holy  afi^ections.  On 
other  occasions  the  mind  may  be  called  to  exercise 
a  more  rigidly  abstract  faith — to  contemplate 
truth  in  its  naked  severity  and  simplicity  ;  but 
here  abstractions  give   place  to  something   more 


84  BOOK   FOR    THE   SABBATH. 

like  substance :  and  the  soul  is  called  to  contem- 
plate the  love  of  a  Divine  Redeemer,  manifested 
by  visible  symbols,  appealing  through  the  senses 
to  the  heart. 

What  Christian  can  listen  to  the  announcement 
of  such  a  privilege,  and  not  feel  at  once  the  so- 
lemnity of  the  call?  Is  there  not  something 
which  seems  to  say,  "  Prepare  to  meet  thy  God  ?" 
Do  we  not  in  an  instant  begin  to  look  at  our 
responsible  position  as  members  of  the  Church  of 
Christ  ?  The  voice  of  the  Bridegroom  is  heard 
in  this  invitation  ;  and  something  seems  to  say, 
"  Go  ye  out  to  meet  him."  The  soul  begins  to 
unloose  its  earthly  burdens,  to  turn  off  its  atten- 
tion from  topics  of  transient  interest,  and  to  cast 
a  glance  towards  Calvary.  The  wedding  garment 
is  thought  of,  and  the  anxiety  begins  to  be  felt 
for  spiritual  preparation  ;  and  indeed  such  prepa- 
ration is  all-important. 

''  Sou],  for  the  marriage  feast 

Robe  and  prepare  ; 
Holiness  becomes  each  guest, 
•Tesus  is  there." 

But  we  will  suppose  the  day  to  have  arrived. 
Dawns  there  upon  earth  a  brighter  morning, 
or  one  more  calm  and  soothing,  than  that  which 
ushers  in  the  communion  sabbath  ?  If  the  soul 
has  been  where  duty  has  called  it ;  if  it  has  sat  in 
judgment  on  itself,  tested  its  claims  to  a  par- 
ticipation of  the  feast,  humbled  itself  for  past 
sins,  divested  itself,  by  the  help  of  Divine  grace, 
of  earthly  cares,  gone  down  into  the  valley  ol 
humility,  and,  as  Bunyan  says,  kissed  the  lowly 


COMMUNION    SABBATH.  85 

flowers  there  ;  if  it  has  caught  a  view  by  faith  of 
Jesus,  and  feh  some  new  impulses  of  love  and 
gratitude  ;  oh,  then  the  early  dawn  of  this  day 
will  seem  like  the  first  faint  rays  of  heaven.  Has 
it  not  often  so  appeared  to  the  humble  believer  ? 
And  has  he  not  felt  as  if  he  was  almost  on  the 
threshold  of  a  blissful  eternity  ? 

The  hour  arrives,  when  with  kindred  minds  he 
surrounds  the  precious  board,  and  thinks  only  of 
Him  who  loved  us,  and  gave  himself  to  die  for 
us.  That  deep  solemnity,  amid  which  the  voice 
of  God's  servant  is  heard  speaking  of  Jesus  and 
his  matchless  love  ;  that  broken  bread,  oh,  touching 
emblem  of  the  broken  body  ;  the  tear  of  peni- 
tence, gathering  in  many  an  eye ;  the  breathing 
petitions,  which,  though  mere  aspirations  of  the 
soul,  may  almost  be  heard  amid  the  silence ;  the 
promised,  yea,  realized  presence  of  the  Master  5 
the  heart  carried  back  to  Calvary,  to  bleed  with 
its  bleeding  Lord — all  declare  that  this  is  the  very 
"  gate  of  heaven." 

So  important  a  season  for  spiritual  communion 
seems  to  demand  a  few  additional  remarks,  with  a 
view  to  assist  the  communicant  in  a  practical 
improvement  of  it. 

One  point  of  great  importance  undoubtedly  is, 
to  understand  the  nature  and  design  of  the 
supper. 

It  was  instituted  by  our  Saviour  on  that  night 
m  which  he  was  betrayed.  The  darkest  hour  is 
at  hand.  The  tremendous  crisis  comes,  when  to 
all  his  other  sufferings  must  be  added  the  hidings 
of  the  Father's  face,  and  thisj  too,  amid  the  death- 
8 


86  BOOK   FOR   THE   SABBATH. 

pangs  of  the  cross.  But  godlike  m  benevolence, 
he  seems  to  lose  sight  of  his  own  sorrows,  in  pity 
for  his  dejected  followers  ;  and  he  turns  to  com- 
fort them,  when  all  consolation,  save  that  of  sub- 
mission, is  leaving  his  own  bosom.  He  desires  to 
eat  the  passover  with  them  before  he  suffers. 
Wonderful  coincidence  !  The  typical  lamb  is  in 
close  proximity  to  Calvary's  victim.  The  shadow 
and  the  substance  are  almost  conjoined.  There 
011  the  table  lies  the  type ;  and  there  at  the  table 
is  the  typified.  The  wrath  of  God  that  fell  on 
Egypt,  fell  not  where  the  mark  of  innocent  blood 
was  seen ;  and  the  wrath  that  shall  fall  on  the 
unbelieving,  will  touch  no  soul  that  bears  the 
mark  of  "  rich  atoning  blood."  In  the  place  of 
the  passover,  then,  comes  the  sacred  supper,  and 
instead  of  looking  back  to  Egypt,  we  are  required 
to  look  back  to  Calvary.  Hence,  by  a  very  natural 
transition,  our  Lord  changed  this  typical  and 
Jewish  into  a  symbolical  and  Christian  feast.  He 
puts  the  bread  and  the  cup  in  place  of  the  Lamb 
and  the  bitter  herbs  ;  and  says,  breaking  the 
bread,  "  This  is  my  body  which  is  given  for  you," 
and  "  This  cup  is  the  new  testament  in  my  blood, 
which  is  shed  for  you,"  Luke  xxii.  21,  22, 
By  these  expressions,  our  Saviour  presents  the 
idea  of  his  death  as  a  vicarious,  that  is,  substituted 
offering  for  sin.  The  bread  is  the  body,  or  to 
represent  the  body  of  Jesus  broken  for  us ;  and 
the  wine  is  to  represent  his  blood  shed  for  our 
remission.  This  is  in  accordance  with  Isaiah,  who 
says,  "  He  was  wounded  for  our  transgressions,  he 
was  bruised  for  our  iniquities,"  Isa.  liii.  5.     And 


COMMUNION    SABBATH,  87 

again,  '■  The  Lord  hath  laid  on  Him  the  iniquity 
of  us  all,"  ver.  6.  Any  view,  therefore,  of  this 
ordinance  which  does  not  include,  nay  even  make 
prominent  the  fact,  that  Jesus  our  Saviour  died  as 
a  delegated  victim — a  voluntary  offering  for  sin — 
does  not  coincide  with  Scripture,  nor  apprehend 
the  nature  and  design  of  the  supper. 

The  communicant  who  understands  the  subject 
considers  himself  as  the  guilty,  the  condemned, 
the  lost.  Die  he  must  eternally,  if  dealt  with 
according  to  his  sins.  But  when  he  approaches 
the  table,  he  sees  in  those  symbols  that  which 
affords  ground  of  hope.  His  faith  seizes  on  "  the 
Lamb  of  God,  which  taketh  away  the  sin  of  the 
world,"  John  i.  29.  Here  the  innocent  suffers, 
and  the  guilty  is  pardoned.  Jesus  takes  the  sin- 
ner's place,  and  by  sufferings  voluntarily  borne  for 
him,  procures  his  forgiveness,  and  secures  his  final 
preparation  for  heaven. 

The  sacrament  of  the  supper  is  designed  to  keep 
in  view  this  grand  truth  of  the  atonement.  It  speaks 
not  only  of  Jesus,  but  of  Jesus  the  sufferer.  It 
points  not  only  to  his  broken  body  and  shed 
blood,  but  to  the  fact  that  by  these  he  purchased 
our  redemption.  Away  with  the  notion,  then,  that 
he  was  only  a  martyr  to  the  truth  !  Every  time 
this  table  is  spread,  it  speaks  a  refutation  of  that  icy 
creed,  which  first  plucks  from  our  Emmanuel  the 
crown  of  Divinity,  and  makes  his  blood  of  no  more 
value,  as  a  sin-offering,  than  that  of  the  brute  beast, 
which  had  so  long  typified  its  saving  virtue. 

This  ordinance  was  instituted  also  as  a  perpetual 
memorial  of  our  Lord. 


88  BOOK    FOR    THE    SABBATH. 

It  was  intended  to  bring  his  character  and  me- 
diatorial work  frequently  before  the  mind,  in  order 
to  keep  alive  within  us  a  sense  of  obligation,  and  to 
impel  us  forward  in  the  path  to  heaven.  "This do," 
said  Jesus,  "  in  remembrance  of  me,"  Lukexxii.  19. 
What  wisdom  and  compassion  are  here!  The 
Saviour  provides  through  all  future  time  this  pre- 
cious antidote  to  the  lingering  infirmities  of  his 
followers.  Alas,  that  we  should  ever  forget,  or 
even  seem  to  forget,  that  dying  love !  Yet  amid 
the  pressure  of  earthly  cares,  and  the  ever-present 
allurements  of  the  world,  our  deceitful  hearts  are 
prone  to  lose  sight  of  the  cross.  A  thousand  ob- 
jects intervene  between  us  and  our  Saviour.  We 
seem  to  want  some  strong  sensible  ligature  to  bind 
our  affections  to  Calvary  ;  or,  if  for  a  season  we 
are  driven  down  the  current  of  this  world's  affairs, 
we  need  a  counter-current,  or  some  favouring 
breeze,  to  set  us  back  again  to  the  port  of  peace. 
Here  we  have  it.  In  this  sweet  memorial  we  have 
what  is  all-important  in  keeping  us  closely  united 
to  Jesus  ;  or  if  we  have  grown  cold  in  his  service, 
the  blessed  communion  awakens  our  affections,  and 
kindles  up  our  flagging  zeal. 

Disciple  of  Jesus,  art  thou  now  anticipating  an 
approach  to  the  table,  and  asking  how  thou  shalt 
dispose  thy  thoughts  most  appropriately,  and  on 
what  thou  shalt  principally  fix  the  attention? 
The  reply  is,  simply,  "  Do  this  in  remembrance  of 
me."  Turn  thine  eyes  towards  Calvary.  Go,  m 
thought,  to  the  garden  of  agony.  Draw  nearer 
even  than  the  three  slumbering  disciples.  Advance 
to  the  blood-bedewed  spot  where  lies  the  Sufferer 


COMMUNION   SABBATH.  89 

Behold  the  cup  which  he  drinks.  Oh,  it  is  a  more 
bitter  draught  than  ever  touched  the  mortal  lip  ! 
His  tears,  his  groans,  his  sorrow  "  even  unto  death," 
tell  us  through  what  he  is  passing  for  our  redemp- 
tion. The  command  of  Jesus  is,  "  Let  us  rise,  and 
go  hence."  But  where  shall  we  go  ?  Alas  !  from 
one  deep  scene  of  woe,  to  another  still  deeper.  We 
must  see  our  Saviour  bound  and  dragged  by  a 
ruthless  band  to  the  bar  of  Pilate.  We  must 
witness  the  insult,  the  mockery,  the  ruffian  blows, 
the  scourging,  the  crown  of  thorns,  the  purple 
robe.  Meek  Lamb  of  God,  was  there  ever  sor- 
row like  unto  thine  ?  But  the  cross !  This  is 
the  climax  ;  and  his  murderers  are  not  satisfied 
until  they  see  him  writhing  upon  it  in  the  agonies 
of  death.  Oh,  that  awful  hour  of  darkness 
and  desolation  !  But  there  is  a  little  band  who 
cling  to  him  even  here.  They  press  through  the 
rude  soldiery,  to  catch  his  last  look,  and  to  hear 
his  last  cry.  Let  us  mingle  with  them  to  share 
their  sorrows  and  their  love.  Equally  interested 
are  we  in  that  scene  of  suffering.  That  precious 
blood  flows  for  us,  no  less  than  for  them.  Those 
dying  words,  "  It  is  finished,"  speak  of  a  redemp- 
tion in  which  all  Christ's  followers  are  included. 

Such  are  some  of  the  thoughts  which  would 
naturally  be  suggested  on  this  deeply  solemn  occa- 
sion. They  are  thoughts  which  the  believer  loves 
to  cherish  ;  and  which  have  a  tendency  to  impress 
him  with  the  odiousness  of  sin,  and  the  compassion 
of  Jesus  in  expiating  it. 

Let  the  communicant,  then,  investigate  his  claim 
to  partake  of  the  Lord's  supper ;  since,  '•  not  every 
8* 


90  BOOK   FOR   THE   SABBATH. 

one  that  saith,  Lord,  Lord,"  nor  every  one  who 
"eatethand  drinketh  in  his  presence,  shall  enter 
•into  the  kingdom  of  God."  Examine  thyself,  in- 
vited guest.  Inquire  if  all  sin  is  hated  and  re- 
sisted— especially  as  having  caused  the  death  of 
God's  dear  Son  ;  if  holiness  is  thy  great  aim  ;  if  thy 
happiness  is  found  not  in  the  world,  but  in  God; 
if  the  duties  of  devotion  are  not  a  burden,  but  a 
pleasure  ;  if  you  love  the  brethren,  and  those  most 
who  are  most  like  Christ ;  if  you  are  penitent ;  if 
the  presence  of  sin,  even  in  thought^  is  painful ;  if, 
with  a  deep  conviction  of  your  own  entire  sinful- 
ness, you  cast  away  all  dependence  on  your  own 
works,  and  trust  for  salvation  alone  on  Christ,  and 
him  crucified  ;  if  Jesus  is  precious — precious  in  his 
character,  precious  in  his  promises  ;  so  precious, 
that  you  can  heartily  forsake  all  to  follow  him  ? 

If,  to  these  inquiries,  you  can  humbly  reply  in 
the  affirmative,  you  are  a  welcome  guest,  whatever 
your  own  fears  or  Satan  may  suggest  to  the  con- 
trary. Yes,  you  are  a  welcome  guest ;  and  after 
having  communed  with  your  Lord  on  earth,  you 
shall  be  admitted  to  the  marriage  supper  of  the 
Lamb  in  heaven. 


CHAPTER  IX. 

MEDITATION    AND    READING. 

Among  the  duties  which  claim  our  attention  on 
the  sabbath,  may  be  named  meditation  and  devo* 
tional  reading. 

The  day  of  rest  is  well  adapted  to  these  exercises, 
and  seems,  in  the  suspension  of  our  earthly  cares, 


MEDITATION   AND    READING.  91 

Seriously  to  invite  the  soul  to  their  performance. 
Throughout  the  secular  part  of  the  week  there 
occur  but  few  intervals  of  leisure ;  and  even  the 
Christian,  especially  if  he  be  obliged  to  toil  for  his 
daily  bread,  finds  it  difficult  to  command  his 
thoughts  away  from  pressing  anxieties  which  re- 
spect the  present  life.  How  thankful,  then,  should 
he  be,  that  God  has  allowed  him  one  whole  day  of 
exemption  from  toil,  in  which  he  may,  in  some 
degree,  forget  his  connexions  with  earth,  and 
think  of  his  solemn  relations  to  eternity.  Let  us 
make  the  most  of  these  precious  hours  ;  and  taking 
to  ourselves  the  wings  of  pious  contemplation,  let 
us  soar  away  towards  that  final  rest  where  cares 
and  sorrows  shall  never  come. 

Having  considered  the  spirit  in  w^hich  we  should 
improve  the  public  services  of  the  sanctuary,  I 
would  invite  the  reader's  attention  to  some  duties 
of  a  private  nature,  not  yet  mentioned,  as  appro- 
priate to  the  Lord's  day,  among  which  I  would 
place  MEDITATION  as  next  in  importance  to  secret 
prayer. 

In  all  ages  of  the  church,  devout  men  have 
occupied  themselves  in  pious  meditation.  The 
patriarch  Isaac  "  went  out  to  meditate  in  the  field 
at  the  eventide,"  Gen.  xxiv.  63.  The  psalmist 
characterizes  the  happy  man  as  one  who  meditates 
in  the  divine  law  day  and  night,  Psa.  i.  2.  Of  his 
own  devout  exercises  he  says,  "  My  meditation  of 
him  shall  be  sweet,"  Psa.  civ.  34  ;  and  again,  "  Ohow 
love  I  thy  law !  it  is  my  meditation  all  the  day,"  Psa. 
cxix.  97.  Paul  expressly  enjoins  upon  Timothy  this 
duty.     "  Meditate,"  says  he,  "  upon  these  things," 


92  BOOK   FOR   THE   SABBATH. 

1  Tim.  iv.  15.  Saints  in  modern  times,  who  have 
been  distinguished  for  their  rapid  advances  in  holi- 
ness, have  addicted  themselves  greatly  to  this  duty. 
David  Brainerd  was  often  occupied  in  profound 
meditation  upon  God  and  his  holy  word.  His 
diary  seems  like  one  rapt  vision  of  the  soul. 
When  his  lips  were  silent,  his  heart  was  speaking 
to  God  in  holy  contemplation. 

This  duty  requires  some  effort,  and  implies  some 
degree  of  mental  discipline.  It  is  not  so  easy  a 
thing  to  command  the  thoughts,  as  for  the  centu- 
rion to  command  his  soldiers ;  saying  to  one,  Go, 
and  to  another,  Come,  with  the  certainty  of  prompt 
obedience.  Alas !  the  ever-present  objects  of 
sense,  the  earthly  habits  of  mind,  the  power  of 
remaining  depravity,  all  stand  opposed  to  medita- 
tion on  spiritual  themes,  and  make  strenuous  exer- 
tions necessary  in  order  to  accomplish  it.  But 
the  effort  must  be  made.  The  refractory  mind 
must  be  reined  back  to  the  subject ;  and  looking 
to  God  for  help,  we  must  strive  to  settle  our  un- 
diverted thoughts  upon  his  truth.  Perseverance 
in  this  work  will  be  rewarded  by  success  ;  and  a 
habit  of  holy  contemplation  once  formed,  the  soul, 
by  means  of  it,  will  advance  rapidly  in  meetness 
for  its  final  rest. 

Meditation  must,  if  possible,  be  the  Christian's 
daily  business.  The  sabbath,  at  all  events,  should 
not  pass  without  some  excursions  to  the  land  of 
Beulah.  The  occurrences  of  the  past  week  will 
ordinarily  furnish  a  part  of  the  subject-matter  for 
pious  contemplation.  The  mercies  of  God  may 
be  recalled  to  excite  our  gratitude.     The  disap- 


MEDITATION    AND    READING.  93 

pointments  and  afflictions  which  have  befallen  us 
may,  by  meditation,  be  made  serviceable  to  the 
soul,  in  producing  humility  and  trust.  Each  event 
of  Providence  should  be  viewed  with  serious  medi- 
tation. 

Having  heard  the  word  of  God  from  his  official 
servants,  it  is  our  duty  also  to  meditate  thereon,  in 
order  that  we  may  inwardly  digest  the  same,  and 
thus  reduce  the  principles  of  the  gospel  to  practice. 
There  is  reason  to  fear,  that  there  is  a  very  general 
neglect  on  this  point ;  and  that  by  many  the 
gospel  is  listened  to,  more  from  custom,  than  as 
that  word  which  is  designed  to  make  us  •'  wise 
unto  salvation."  Even  Christians  may  inadvert- 
ently become  mere  hearers.  If  they  are  provided 
with  an  acceptable  pastor,  whose  discourses  grati- 
fy their  taste — yes,  even  sometimes  their  pride 
— they  may  rest '  satisfied  with  the  weekly  enter- 
tainment, without  seriously  applying  the  mind  to 
the  truth,  with  a  view  to  incorporate  it  into  their 
daily  habits.  Is  meditation  habitual  with  Chris- 
tians 1  Can  .the  reader  say,  that  he  follows  the 
public  preaching  of  the  word  with  serious  and 
self-appropriating  reflections?  Or  does  the  sub- 
ject flit  from  the  attention,  like  a  pleasing  or 
painful  vision  of  the  night,  and  leave  nothing  of 
its  solemn  reality  on  the  soul  ?  I  have  known 
some  persons  vastl)''  pleased  with  a  sermon,  who 
could  tell  neither  where  the  text  was,  nor  how  it 
w^as  treated.  Flow  many  professors  even,  will  listen 
on  the  sabbath  to  three  discourses,  and  be  at  a 
loss,  the  succeeding  day,  if  requested  to  give  you 
a  single  striking  thought  or  passage  from  either  ! 


94  BOOK   FOE.   THE    SABBATH. 

Is  it  not  evident  in  this  case  that  meditation 
is  wanting ;  that  the  mind  is  merely  passive  ;  and 
that  no  more  adheres  to  it  than  the  unsolicited 
memory  chooses  to  retain  1  How  far  is  this  from 
compliance  with  the  apostle's  direction  to  the 
Hebrews  :  "  Therefore  we  ought  to  give  the  more 
earnest  heed  to  the  things  which  we  have  heard,  lest 
at  any  time  we  should  let  them  slip,"  Heb.  ii.  1. 

In  order,  then,  to  hear  the  word  with  profit,  we 
must,  by  meditation  and  prayer,  seize  upon,  and 
hold  it  last,  until  the  soul  can  take  from  it  those 
divine  impressions,  which,  through  the  Holy 
Spirit,  It  is  intended  to  make.  Yes,  we  must 
meditate  upon  the  truth,  or  its  impressions  on 
the  soul  will  be  "  but  as  the  morning  cloud  and 
as  the  early  dew."  On  the  sabbath,  we  have  an 
appropriate  season  for  this  duty.  No  clamorous 
calls  of  earth  are  summoning  away  our  attention. 
All  is  quiet  and  serene.  The  closet  invites  us  to 
enter  its  sweet  retreat.  Let  us  from  the  public 
sanctuary  repair  to  the  private  altar.  Whatever 
may  have  been  the  subject  of  discourse,  let  us,  by 
meditation,  extract  something  from  it  for  the  good 
of  the  soul.  Has  it  warned  us  against  temp- 
tation ?  Let  us  ask  our  own  hearts  in  what  re- 
spects we  need  to  be  on  our  guard.  Has  it  spoken 
of  the  advent  of  Jesus  1  How  glorious  a  theme  ! 
Let  us  dwell  upon  it  with  rapture.  Let  our  hearts 
echo  the  song  heard  by  the  grateful  shepherds  of 
Bethlehem.  Has  it  called  us  to  duties?  Let  us 
inquire  wherein  we  have  been  deficient ;  and  what 
we  can  yet  do  for  the  good  of  souls,  and  for  the 
glory  of  God.     Has  it  touched  upon  the  resurrec- 


MEDITATION   AND    READING.  95 

tion  ?  We  may  linger  in  thought  around  the 
sepulchre,  until  by  faith  we  see  our  risen  Lord. 
Has  Calvary  spoken  ?  Oh,  let  us  dwell  upon  the 
dying  love  of  Jesus,  in  pensive,  grateful  contem- 
plation, until  that  love  shall  constrain  us  to  obe- 
dience. Have  the  glories  of  heaven  been  set  before 
us  1  Let  us,  by  meditation,  retain  the  lovely 
vision,  and  ask,  what  claim  we  have  on  those  un- 
ending joys.  From  the  earthly  sabbath,  we 
should  ascend  in  contemplation  to  the  eternal  rest, 
and  by  keeping  the  bright  reality  in  view,  we 
should  endeavour  to  increase  our  faith,  and  fire 
our  zeal  in  the  pursuit  of  it.  What  A-ast  and  glo- 
rious themes  are  spread  before  us  !  What  a  bound- 
less field  for  the  excursions  of  the  soul !  Here  is 
the  "  valley  of  Baca;"  and  we  may  descend  and 
breathe  its  fragrance,  wafted  to  us  from  the  sweet 
but  lowly  flowers  which  bloom  around  its  waters. 
Here  is  Mount  Pisgah,  from  whose  shining  summit 
we  can  descry  the  land  of  our  hopes,  in  all  its  out- 
spread glories.  Here  are  "  green  pastures," 
through  which  we  may  rove,  and  "  still  waters," 
along  Vv^hose  verdant  banks  we  may  wander.  Yes, 
a  more  than  earthly  paradise  is  accessible  to  pious 
meditation.  The  soul  may  rise  even  to  the 
dwelling-place  of  God,  and  commune  with  the 
scenes  of  a  blissful  eternity. 

"  Oft  as  this  peaceful  hour  shall  come, 

Lord,  raise  my  thoughts  from  earthly  things  ; 
And  bear  them  to  my  Jieavenly  home, 

On  faith  and  hope's  celestial  wings — 
Till  the  last  gleam  of  life  decay. 
In  one  eternal  sabbath  day  I" 


96  BOOK   FOR    THE    SABBATH, 

Devotional  Reading. 

With  meditation  we  should  connect  devotional 
reading.  There  are  intervals  between  the  public 
services  of  the  sanctuary  which  must  be  filled  up 
profitably,  or  we  may  lose  much  of  the  good  in- 
fluence which  the  sabbath  is  designed  to  have 
upon  the  soul. 

Prayer  we  have  placed  first ;  next  in  importance 
is  meditation  ;  and  not  less  useful  perhaps  is  read- 
ing. The  Bible  is,  of  course,  the  first  and  prin- 
cipal book  which  should  engage  our  attention. 
This  is  the  fountain-head  of  spiritual  knowledge. 
When  we  drink  here,  we  are  sure  that  the  waters 
are  unadulterated.  However  excellent  other  books 
may  be,  their  value,  as  religious  works,  is  only  in 
proportion  as  they  approach,  in  spirit  and  in  prin- 
ciple, this  Divine  standard.  They  are  to  the  Bible 
what  luminous  objects  are  to  the  sun  ;  they  but 
reflect  the  light.  Let  us  then  place  the  word  of 
God  first :  and  never  may  we  fall  so  low  in  spiri- 
tual feeling,  as  to  allow  any  other  book  to  super- 
sede it  in  our  affections. 

Other  books,  however,  may  profitably  be  read  on 
the  sabbath  ;  but  the  selection  ought  to  be  made 
with  reference  to  their  devotional  and  practical 
character.  There  is,  at  the  present  time,  a  vast 
number  of  religious  books,  which  have  a  slightly 
serious  aspect ;  but  which  tend  to  amuse  the  mind, 
rather  than  to  improve  the  heart.  They  seem  to 
be  graduated  to  a  low  scale  of  pious  feeling,  and 
to  furnish  an  apology  for  the  neglect  of  what  is 
strictly  devotional.     There  are  not  a  few  popular 


MEDITATION    AND    READING.  9? 

works,  which  dress  up  truth  in  the  garb  of  fiction : 
so  that,  in  our  humble  apprehension,  the  brilliant 
drapery,  whilst  it  dazzles  and  delights  the  eye, 
may  conceal  almost  the  pure  and  simple  forms 
which  it  envelops. 

The  "  Saint's  Everlasting  Rest"  is  a  book  pe- 
culiarly well  adapted  to  the  sacred  day.  It  treats 
of  that  rest  of  which  the  earthly  sabbath  is  a  type 
or  emblem.  It  is  one  of  the  holiest  of  uninspired 
works.  The  author  composed  it,  he  tells  us,  in 
view  of  death  and  of  eternity.  It  breathes  through- 
out a  heavenly  spirit ;  and  it  will,  I  doubt  not,  if 
read  with  prayer  and  meditation,  infuse  a  heavenly 
spirit.  Next  to  the  Bible  there  are  no  better 
books  for  the  sabbath  than  Baxter's  practical  and 
devotional  writings.  Addison  says,  "  I  once  met 
with  a  page  of  Mr.  Baxter  ;  upon  the  perusal  of  it, 
I  conceived  so  good  an  idea  of  the  author's  piety, 
that  I  bought  the  whole  book ;"  and  Dr.  Johnson 
being  asked  by  his  friend,  which  of  the  works  of 
Richard  Baxter  he  should  read ;  "  Read  any  of 
them,"  said  the  sage,  "for  they  are  all  good." 
Other  authors  might  be  named,  such  as  Leighton, 
Doddridge,  Howe,  Newton,  Bunyan,  Scott,  Ed- 
wards, Bishop  Hall,  Flavel ;  all  of  whom  have  fur- 
nished food  for  the  soul,  on  which,  in  the  intervals 
of  worship,  it  may  feed  and  ruminate  with  profit. 
The  rule  in  regard  to  sabbath  reading  should  be, 
not  controversial,  but  practical,  not  speculative,  bu* 
devotional  works.  On  this  day,  every  thing  should 
tend  to  waft  the  soul  onward  to  its  rest. 

The  pious  parent  or  head  of  a  household  should 
see  that  his  family  are  provided  with  reading 
9 


98  BOOK   FOR    THE    SABBATH. 

suited  to  the  day  of  rest.  Let  only  such  books  be 
perused  as  will  deepen  or  confirm  any  serious  im- 
pressions which,  through  the  Divine  word  and 
ordinances,  may  have  been  made  upon  the  mind. 
Example  will,  in  this  respect,  do  a  great  deal.  If 
the  head  of  the  family  is  seen  to  be  conscientious 
in  the  selection  of  such  authors  as  are  practical 
and  devotional,  the  children  will  not  be  likely  to 
resort  to  light  and  unprofitable  books. 

I  will  conclude  this  chapter  by  a  quotation  from 
Thomas  a  Kempis.  Of  reading  the  Scriptures  and 
other  holy  books,  he  says  : — "  Not  eloquence,  but 
truth  is  to  be  sought  in  the  Holy  Scriptures  ;  every 
part  of  which  must  be  read  with  the  same  spirit 
by  which  it  was  written.  In  these  and  in  all  other 
books,  it  is  improvement  in  holiness,  not  pleasure 
in  the  subtlety  of  thought,  or  the  accuracy  of  ex- 
pression, that  must  principally  be  sought.  We 
ought  to  regard  those  parts  that  are  simple  and 
devout  with  the  same  delight  as  those  of  high 
speculation  or  profound  erudition.  Whatever 
book  thou  readest,  let  thy  only  motive  to  read  be 
the  love  of  truth  ]  and  instead  of  inquiring,  who 
it  is  that  writes,  give  all  attention  to  the  nature  of 
what  is  written.  Men  pass  away  like  the  shadows 
of  the  morning,  but  the  word  of  the  Lord  endureth 
for  ever  ;  and  that  word,  without  respect  of  persons, 
in  ways  infinitely  various,  speaketh  unto  all. 

"The  profitable  reading  of  the  Holy  Scriptures 
is  frequently  interrupted  by  a  vain  curiosity,  Avhich 
prompts  us  to  examine,  discuss,  and  labour  to  com- 
prehend those  parts  which  should  be  meekly  and 
submissively  passed  over.     But  to  derive  spiritual 


CONVERSATION.  99 

improvement  from  reading,  we  must  read  with 
humility,  simplicity,  and  faith  ;  and  not  affect  the 
reputation  of  profound  learning.'-' 


CHAPTER  X. 

CONVERSATION.    * 

It  is  unbecoming  in  Christians  at  any  time  to 
indulge  in  "foolish  conversation  and  jesting." 
Their  discourse  should  always  be  for  edification. 
Religion  requires  neither  austerity  nor  a  forced 
gravity.  She  authorizes,  and  even  enjoins,  her  fol- 
lowers to  be  cheerful ;  and  when  she  inculcates 
the  duty  of  an  edifying  conversation,  she  should 
not  be  understood  as  proscribing  or  condemning  al} 
natural  humour  or  lively  sallies  of  the  imagination. 

On  the  sabbath,  pious  cheerfulness,  or  holy  se- 
renity of  mind,  is  peculiarly  appropriate ;  and  they 
will  be  exhibited  where  the  individual  has  a  heart 
attuned  to  the  duties  of  the  day.  And  since  out  of 
the  abundance  of  the  heart  the  mouth  will  speak, 
we  may,  in  such  a  case,  expect  that  the  conversa- 
tion will  be  '•  as  it  becometh  the  gospel  of  Christ," 
Phil.  i.  27. 

Topics  of  discourse,  which  on  other  days  are  in- 
nocent and  proper,  are  neither  proper  nor  edifying 
on  this  day.  It  is  not  the  mere  attendance  upon 
divine  institutions  which  God  requires,  when  he 
says,  "  Remember  the  sabbath  day,  lo  keep  it 
holy."  This  command  forbids  worldly  conversa- 
tion no  less  than  secular  employments.  It  requires 
abstinence  from  the  subjects  of  ordinary  discourse, 


100  BOOK    FOR    THE   SABBATH. 

and  the  employment  of  our  tongue  as  well  as  our 
heart  in  things  divine.  The  tongue  is  called  by 
an  apostle,  '-an  unruly  evil ;"  and  he  who  "  offends 
not  in  word"  is  considered  a  perfect  man.  But 
let  the  duties  already  enumerated  be  seriously  at- 
tended to,  and  there  will  be  but  little  difRcuhy  in 
rightly  employing  the  tongue.  It  is  for  the  want 
of  a  devotional  spirit  that  this  member  becomes 
unruly.  It  is  because  there  is  so  much  of  the 
spirit  of  the  world  carried  into  the  sabbath,  that 
we  are  tempted  to  vain  discourse.  Make  the  tree 
good,  and  its  fruit  will  be  good.  Matt.  xii.  33. 
"  Keep  thy  heart  with  all  diligence,"  Prov.  iv.  23  ; 
and  then  from  the  mouth,  the  door  of  the  heart, 
nothing  will  proceed  "  that  defileth  the  man." 

Every  Christian  knows  how  close  is  the  con- 
nexion between  his  feelings  and  the  current  of  his 
discourse  ;  and  how  easy  and  natural  it  is  to  have 
our  conversation  in  heaven  if  our  hearts  are  but 
there.  So,  on  the  other  hand,  if  there  be  not  a  de- 
votional spirit ;  if  the  heart  has  been  absorbed  in 
the  world :  how  certainlj'-  will  the  conversation  sa- 
vour, even  on  the  sabbath,  of  the  things  which  are 
"  seen  and  temporal !" 

There  is,  perhaps,  no  one  point  on  which  Chris- 
tians are  more  habitually  deficient,  than  in  a  con- 
scientious abstinence  on  the  Lord's  day  from  all 
secular  and  unprofitable  discourse.  How  few  are 
found,  who  exhibit,  in  this  respect,  an  unblemished 
deportment!  Is  it  impossible  to  keep  in  view  the 
sacredness  of  the  day,  and  so  to  order  our  conver- 
sation that  it  shall  harmonize  strictly  with  its  holy 
design  ?     Can  we  not  make  even  a  sabbath  day's 


CONVERSATION.  101 

journey  towards  heaven,  without,  like  Lot's  wife, 
casting  a  backward  look  on  the  city  of  destruction? 

But  we  are  very  apt  to  tempt  each  other  into 
the  sin  of  sabbath  desecration.  If  an  individual 
feels  more  than  ordinarily  disposed  to  muse  on 
things  divine ;  if  pious  thoughts  are  getting  hold 
of  the  mind,  and  he  seems  to  be  riling  into  the 
region  of  holy  contemplation,  he  is  almost  sure  to 
meet  with  some  one  who  will  drag  him  back 
again  to  grovelling  themes.  Som-e  person,  less 
affected  with  seriousness,  or  positively  imbued 
with  its  opposite,  will  ask  a  question,  or  throw  in 
a  remark,  calculated  to  drive  away  or  to  chill  his 
devotional  feelings. 

Here,  for  example,  is  Gratus,  who  strives  to 
keep  his  mind  and  tongue  properly  employed  on 
the  Lord's  day ;  and  in  general  he  is  successful. 
He  has  enjoyed  many  happy  sabbaths,  which  have 
proved  to  him  a  foretaste  of  the  eternal  rest.  At 
night  he  has  been  able  to  review  the  day's  privileges 
with  but  few  "  compunctious  visitings ;"  and  he 
seeks  his  peaceful  pillow  with  grateful  recognition 
of  the  Divine  mercy.  But  his  friend  Lentus  ar- 
rives, and  proposes  to  spend  the  sabbath  as  a  guest 
in  his  family.  Now,  there  is  a  wide  difference 
between  these  two  characters.  The  one  is  habitu- 
ally serious,  and  aims,  on  the  sabbath  especially, 
to  grow  in  every  Christian  grace  and  virtue.  The 
other,  as  his  name  imports,  is  a  careless  professor, 
and  he  thinks  more  and  talks  more  of  the  business 
of  the  world,  and  of  the  news  of  the  day,  than  of 
the  things  of  religion.  It  is  easy  to  see  that  Gratus 
and  his  guest  will  not  strike  the  same  chord  on  the 
9* 


102  BOOK   FOR    THE    SABBA1H. 

sabbath,  however  they  may  accord  on  other  days. 
Lentus  finds  the  constant  recurrence  of  religious 
duties  in  the  family  of  his  friend  an  unpleasant 
draft  upon  his  time,  part  of  which  he  had  hoped 
to  spend  in  social  relaxation,  and  iu'conversation 
not  strictly  ^rious.  There  is  an  awkwardness  and 
constraint  about  him,  which  show  that  he  has 
not  been  accustomed  to  so  scrupulous  an  observance 
of  the  day.  He  is  constantly  edging  in  some  re- 
mark which  savours  of  the  world  ;  or  which,  if 
replied  to,  must  lead  on  the  discourse  to  forbidden 
subjects.  He  is  willing  to  talk  about  religion,  but 
must  be  excused  from  any  discourse  touching  upon 
Christian  experience,  or  which  presses  home  upon 
the  conscience  the  obligations  of  the  Divine  law. 

How  difficult  is  it,  in  such  a  man's  company,  to 
keep  the  discourse  on  profitable,  or  even  allowable 
themes  !  So  Gratus  finds  it ;  and  he  is  pained 
and  surprised  upon  finding,  that  under  the  influ- 
ence of  politeness  to  his  guest,  he  is  ever  and  anon 
sliding  into  conversation  wholly  irrelevant,  and  di- 
rectly calculated  to  lead  the  mind  away  from  God. 

This  is  but  one  instance  of  that  unprofitable 
kind  of  intercourse  which  may  take  place  among 
professors  of  religion,  where  the  tendency  is  to 
dishonour  God,  and  to  lose  the  advantages  of  the 
day  of  rest.  How  necessary  that  each  one  should 
gua^-d  well  his  thoughts  and  his  speech !  and  how 
important,  where  there  is  a  family,  that  its  in- 
fluential members  should  give  such  a  tone  to  con- 
versation as  shall  ensure  a  profitable,  or  at  least  an 
innocent,  current  of  discourse !  Much  depends  on 
the  head.     Let  the  father  or  mother  look  well  to 


CONVERSATION.  103 

this  point,  for  it  is  almost  certain  that  as  their  ex- 
ample and  influence  are,  so  will  be  the  deportment 
of  their  household.  By  a  little  attention  and  fore- 
thought, they  may  secure  this  hallowed  season 
from  that  species  of  desecration  which  rain  and 
worldly  conversation  brings,  and  may  make  it  the 
occasion  of  permanent  moral  impressions. 

The  sin  of  sabbath  violation  from  worldly  con- 
versation is  so  prevalent,  that  it  might  be  difficult 
to  find,  even  among  Christians,  the  man  who 
should  "  cast  the  first  stone."  Our  consciences, 
however,  need  to  be  apprized,  that  the  common- 
ness of  a  sin  has  no  tendency  to  diminish  its  guilt ; 
and  if  it  be  a  fact  that,  in  this  respect,  all  are 
criminal,  a  general  repentance,  and  a  general  re- 
formation, ought  instantly  to  ensue. 

When  the  inhabitants  of  a  country  town  meet 
at  the  village  church,  they  should  consider  that  the 
object  of  their  assembling  is  to  honour  God  in  the 
observance  of  his  sacred  institutions.  In  obedience 
to  his  command,  they  meet  to  hear  his  word  dis- 
pensed ;  but  in  doingthis  they  have  not  discharged 
all  their  obligations.  The  law  runs,  "  Remember 
the  sabbath  day,  to  keep  it  holy."  Now,  if  they 
make  a  convenience  of  this  day,  by  appropriating 
the  intervals  of  worship  to  mere  secular  conversa- 
tion, they  directly  violate  a  Divine  precept.  I 
make  these  remarks,  because  it  is  sometimes  the 
case,  that  the  occasion  of  meeting  at  the  house  of 
God,  is  seized  upon  as  a  good  opportunity  to  in- 
quire into  the  state  of  the  crops,  the  prices  of 
provisions,  and,  it  is  said,  even  to  chaffer  respect- 
ing cattle  and  produce. 


104  BOOK    FOE,   THE   SABBATH. 

It  is  sincerely  to  be  regretted,  if  any  professor 
of  piety  should  have  been  guilty  of  thus  turning 
the  Lord's  day  into  a  day  of  merchandise.  Should 
this  prove  to  be  the  case  in  any  instance,  let  that 
professor  call  to  mind  what  the  Saviour  said  and 
did  on  a  memorable  occasion,  in  which  a  like  guilt 
had  been  incurred.  With  holy  indignation  he 
entered  the  temple,  and  with  a  scourge  of  small 
cords,  drove  out  those  who  were  engaged  in  mer- 
chandise, saying,  "  It  is  written.  My  house  shall 
be  called  the  house  of  prayer ;  but  yc  have  made 
it  a  den  of  thieves,"  Matt.  xxi.  13.  Though  we 
may  not  go  to  the  length  of  actually  exchanging 
commodities  on  this  day,  yet  if,  in  the  spirit  of  the 
world,  we  converse  about  such  exchanges,  we  are 
guilty  of  desecrating  the  sabbath,  as  truly  as  was 
the  mercenary  Jew  of  polluting  the  temple. 

How  much  better  on  this  holy  day,  when  neigh- 
bours meet  to  worship  God,  to  converse  on  appro- 
priate themes  !  Let  the  discourse  just  preached 
be  the  topic  of  conversation ;  and  inquire  not 
merely  how  it  was  liked,  but  in  w'hat  respects  it 
may  be  practically  improved.  Let  some  portion 
of  the  interval  be  occupied  in  reading  the  Scrip- 
tures, in  exhortation,  and  in  prayer.  At  all  events, 
let  not  the  world  be  the  topic ;  nor  let  God  be 
robbed  of  those  hours  which  he  has  appropriated 
to  himself,  and  for  the  abuse  of  which  we  must  all 
account  to  him  at  his  bar. 

The  merchant  finds  it  difficult  to  keep  his 
thoughts  away  from  business  on  the  Lord's  day. 
He  applies  to  business  with  intensity  of  zeal  for 
six  days  of  the  week.     The  impetus  upon  his  soul 


CONVERSATION.  1^5 

IS  SO  great,  that  the  sabbath  can  scarcely  arrest  it. 
Hence  he  will  be  tempted  to  look  at  a  price- 
current,  or  to  catch  any  flying  rumour  of  the 
fluctuations  in  trade,  ai#  more  or  less  to  converse 
on  these  topics ;  not  so  freely,  it  is  true,  as  on 
other  days,  yet  so  as  to  make  conscience  mutter 
her  note  of  disapprobation.  How  much  sabbath 
violation  of  this  kind  is  practised,  I  leave  those  to 
judge  who  are  most  conversant  with  the  business 
of  the  world.  Can  a  Christian  merchant  reason- 
ably expect  to  prosper,  if  he  will  not  revere  the 
command  of  Heaven  ?  Let  him  take  his  stand 
against  all  sabbath  desecration.  When  he  locks 
his  warehouse  or  counting-house  on  Saturday 
evening,  let  him  lock  his  heart  and  mind  against 
all  earthly  cares,  and  abstain  in  word  as  well  as 
deed  from  violating  the  fourth  commandment. 

Politics  is  a  fruitful  source  of  sabbath  violation  ; 
not  merely  in  the  papers  which  are  published  on 
that  day,  but  in  thinking  and  in  conversing  about 
the  persons  and  events  connected  with  it.  It  is  to 
be  hoped  that,  whatever  may  be  the  practice  of 
other  men.  Christians  will  not  indulge  in  this  sort 
of  discourse  on  the  Lord's  day.  There  is,  perhaps, 
no  subject  more  exciting,  nor  any  which  is  more 
constantly  thrust  upon  the  attention.  Some  pious 
men  feel  it  to  be  their  duty,  as  good  citizens,  to 
take  an  active  part  in  this  subject.  We  object 
not  to  this  ;  yet  we  must  say,  if  it  be  pursued  with 
ardour,  there  is  danger  that  the  image  of  Cesar 
may  dim,  if  not  obliterate,  the  image  of  God.  But 
politics,  as  a  subject  of  thought  and  of  conversation, 
must  be  confined  at  least  to  the  six  secular  days  of 


1^  BOOK    FOR    THE    SABBATH. 

the  week.  On  the  sabbath  we  must  "  render  unto 
God  the  things  that  are  God's."  The  time  is  holy, 
and  he  has  demanded  of  us  its  entire  consecration 
to  his  service.  Whatever0herefore,  be  our  interest 
on  the  subject  of  politics,  it  must  not  be  allowed  to 
invade  the  day  which  is  sacred  by  God's  command, 
and  which  should  be  employed  wholly  in  his 
service. 

We  might  mention  other  topics  of  discourse, 
which  are  apt  to  insinuate  themselves  to  our 
spiritual  disadvantage  ;  such  as  the  current  news 
of  the  town — conversation  on  personal  character, 
savouring  often  of  censoriousness — criticisms  on 
the  dress  or  appearance  of  our  fellow  worshippers 
— plans  of  business  or  of  pleasure  for  succeeding 
days  of  the  week  ;  all  of  which  are  directly  adverse 
to  our  spiritual  improvement,  and  are  manifestly  a 
breach  of  the  fourth  commandment.  There  is 
surely  time  enough  on  other  days  for  such  conver- 
sation ;  and  not  too  much  time  on  the  sabbath  for 
that  which  is  strictly  spiritual.  The  book  of  pro- 
vidence and  of  grace  furnish  noble  and  inexhaustible 
themes,  not  only  for  solitary  reflection,  but  for 
social  converse.  The  glories  of  creation — the 
great  work  of  redemption — the  resurrection  of 
Jesus — Divine  providence,  especially  in  its  bearings 
on  our  own  history  and  that  of  our  families — the 
preached  word — the  heavenly  rest — in  fine,  the 
facts,  doctrines,  and  precepts  of  the  Bible,  are  so 
many  fruitful  topics,  on  which,  if  the  heart  be  in. 
tune,  we  may  dwell  with  mutual  delight  and  edifi- 
cation.  Let  us,  then,  imitate  the  disciples  who,  on 
their  way  to  Emmaus,  talked  of  the  Saviour  ;  and 


DOING  GOOD  ON  THE  SABBATH.       107 

we  may  then  hope  that,  as  in  their  case,  Jesus 
will  himself  draw  nigh,  and  impart  to  us  the 
knowledge  of  his  truth,  and  reveal  to  us  the  glo- 
ries of  his  risen  person. 


CHAPTER  XL 

DOING   GOOD   ON   THE    SABBATH   DAY, 

It  is  ''  lawful,"  said  Christ,  "  to  do  good  on  the 
sabbath  day,"  Mark  iii.  4,  5.  From  this  we  per- 
ceive, that  it  is  a  season  not  merely  for  the  recep- 
tion^ but  also  for  the  communicatio?i  of  good.  Works 
of  charity  are  peculiarly  appropriate  on  this  day. 

Whilst  Christians,  therefore,  should  use  the  sab- 
bath as  a  season  of  rest  from  the  cares  and  business 
of  life,  and  should  so  attend  upon  the  duties  of  the 
closet  and  the  sanctuary,  as  to  secure  the  blessings 
which  the  day  is  designed  to  impart,  they  should 
not  forget,  that  their  great  Exemplar  went  about 
doing  good ;  and  that,  provided  the  opportunity  is 
presented,  he  expects  us  in  this  respect  to  be  his 
followers. 

Some,  we  admit,  are,  by  the  providence  of  God, 
so  situated,  as  to  exempt  them,  in  a  great  measure, 
from  this  obligation ;  and  they  are  hence  called 
upon  to  make  doubly  sure  their  own  salvation. 
Still  how  few  can  plead,  that  on  this  day,  they  have 
neither  the  ability  nor  the  opportunity  to  do  good. 
Can  they  not  pray  for  others?  Is  there  not  some 
one  near  them  over  whom  they  have  influence, 
and  who,  through  their  example  or  advice,  may  be 
induced  to  hallow  the  day  ?     It  is  a  season  well 


108         BOOK  FOFv.  THE  SABBATH. 

suited  to  such  benevolent  efforts.  Men  are  taken 
off  from  their  ordinary  pursuits.  It  is  a  pause 
amid  the  stirring  events  of  life.  The  interval  is 
calculated  to  induce  a  serious  tone  of  feeling. 

Take  the  careless  sinner  into  your  affectionate 
consideration  on  this  day.  If  he  is  near  your  per- 
son, or  under  your  roof,  he  is  there  by  the  arrange- 
ment of  Providence ;  and  there  can  be  no  time 
more  favourable  for  benefiting  him.  You  may 
then  offer  in  his  behalf  your  prayers,  that  the  word 
of  God  may  reach  his  heart,  and  bring  him  to  re- 
pentance. You  may  discreetly,  yet  faithfully  coun- 
sel him  in  relation  to  his  best  interests.  Have  you 
a  book  well  adapted  to  fix  his  attention,  and  lead 
his  thoughts  to  God  1  Lend  it  to  him,  and  you 
will  then  have  an  opportunity  to  converse  with  him 
in  relation  to  its  contents. 

How  much  good  might  be  done,  if  Christians 
had  more  of  the  spirit  of  doing  good  !  How  many, 
now  far  off,  might,  with  suitable  efforts,  be  brought 
under  the  means  of  grace !  Here,  for  example,  is 
a  church  in  a  dense  population,  yet  how  thinly  at- 
tended !  Why  is  this  1  Why  are  hundreds  wan- 
dering in  the  streets,  or  violating  the  day  by  ex- 
cursions of  pleasure?  Is  it  impossible  to  turn 
their  feet  unto  God's  testimonies?  Can  nothing 
be  done  to  save  these  precious  but  perishing  souls? 
Suppose  the  people  of  God  were  to  say,  that  no 
personal  labour  on  their  part  should  be  wanting  to 
bring  them  under  the  means  of  grace.  Suppose 
e\ery  member  of  the  church  should  feel  it  to  be 
his  duty  to  secure  the  attendance  of  some  one  or 
liioie  who  have  not  hitherto  frequented  the  sane- 


DOING    GOOD    OX   THE    SABBATH.  109 

tuary ;  and  that  with  this  object  in  view,  Christians 
should  spread  themselves  as  far  as  possible  over 
the  careless  portion  of  the  community,  persuading 
them  to  keep  the  sabbath,  and  to  visit  the  sanc- 
tuary. Can  we  calculate  the  good  which  might 
ensue?  "  Go  out,"  said  our  Lord  to  his  disciples, 
"  into  the  highways  and  hedges,  and  coitipel  them 
to  come  in,  that  m.y  house  may  be  filled,"  Luke  xiv. 
23.  In  the  spirit  of  this  command,  and  with  love 
to  Christ  and  souls,  let  Christians  labour  in  everj- 
lawful  and  proper  way  to  induce  the  sabbath  vio- 
lator to  seek  the  house  of  God.  Let  the  work  be- 
come general,  and  "the  ways  of  Zion,"  we  have  rea- 
son to  believe,  would  no  longer  "mourn ;"  nor  would 
there  be  so  few  to  attend  upon  '•  her  solemn  feasts." 

There  is  one  field  of  exertion  which  God  has 
furnished  believers,  and  especially  the  younger 
church-members,  which  promises  an  abundant 
harvest.  Almost  every  congregation  at  the  present 
day  has  its  sabbath  school.  Here  is  good  ground 
wherein  the  precious  seed  may  be  cast.  Here  a 
whole  generation  may  be  trained  for  heaven.  Will 
any  stand  idle,  while  the  streets  or  lanes  can  fur- 
nish him  with  immortal  minds  in  all  the  waste  and 
barrenness  of  nature  ?  Will  he  fold  his  arms  and 
ory,  "  No  man  hath  hired  me,"  when  Jesus  says 
to  him,  "  The  poor  always  ye  have  with  you — feed 
my  lambs'?"     John  xii.  8;  xxi.  15. 

This  work,  it  is  true,  cannot  be  done,  but  at 
some  expense  of  ease  and  of  labour.  The  faithful 
teacher  must  expect  weariness  and  painfulness. 
He  must  forego  some  of  the  privileges  and  per- 
sonal comforts  which  others  on  the  sabbath  enjoy ; 
10 


110  BOOK   FOR   TIIE   SABBATH. 

but  let  him  neither  faint  nor  grow  weary.  The 
cross  which  he  bears  is  for  the  sake  of  Jesus  and 
of  souls  ;  and  though  at  times  it  may  press  hard, 
yet  the  consolation  of  labouring  for  such  a  Master, 
and  in  such  a  cause,  must  surely  over-balance  the 
temporary  fatigue  and  deprivation.  Every  j'^oung 
Christian  should  claim  a  place  in  this  department 
of  labour,  and  should  strive,  by  the  help  of  God,  to 
bring  the  youth  under  his  care  to  a  saving  knowl- 
edge of  the  Redeemer. 

The  domestic  circle  is  a  fine  field  of  usefulness ; 
and  the  parent  or  guardian  who  is  the  centre  of  this 
circle,  may  do  much  on  the  sabbath  to  "  bless  his 
household."  Besides  affording  them  facilities  for 
attending  upon  the  private  and  public  services  of 
religion,  he  may  himself  instruct  them  in  the  doc- 
trines and  precepts  of  the  gospel.  A  prayerful  and 
systematic  attention  to  this  department  of  duty 
will,  I  had  almost  said,  insure  the  salvation  of  his 
house. 

High  above  all  other  means  of  usefulness  stands 
the  sacred  ministry.  The  sabbath  is  the  great 
working  day  of  God's  servants.  Then  must  they 
put  in  the  sickle.  It  is  no  day  of  rest  to  them : 
but  the  labour  is  sweet  if  done  for  Christ ;  and  the 
anticipated  plaudit,  "  Well  done,  good  and  faithful 
servant,"  should  sustain  them  amid  toil  and  dis- 
couragement, whilst  they  remember,  that,  hard  as 
they  are  now  called  to  labour,  eternity  will  be  long 
enough  to  rest  in ;  when  they  shall  enjoy  a  sab- 
bath that  shall  be  without  weariness  and  without 
end. 


SABBATH   EVENINQ.  lU 


CHAPTER  XII. 


SABBATH   EVENING. 


AS  me  day  of  rest  declines,  and  the  sweet 
evening  cometh  on,  what  are  the  reflections  which 
should  occupy  the  mind  1  If  we  have  visited  the 
house  of  God,  can  we  forbear  to  recollect  the  truths 
which  have  been  discussed  or  enforced?  Bring 
the  meditative  powers  then  to  bear  upon  them,  and 
with  accompanying  pmyer,  endeavour  to  render 
permanent  any  good  impressions  which  may  have 
been  made. 

Let  the  Christian  enter  his  closet,  and  shut  the 
door ;  and  there,  as  in  the  sight  of  God,  let  him 
preach  over  to  his  heart  and  conscience  the  sub- 
jects on  which  he  has  been  addressed.  Were  this 
plan  generally  adopted,  how  powerful  would  be  its 
influence  on  the  whole  succeeding  week !  But 
alas,  there  is  reason  to  fear  that,  in  general,  ser- 
mons are  heard  too  much  in  the  spirit  which  an 
apostle  condemns,  when  he  says.  Beholding  our 
natural  face  in  a  glass,  we  go  away,  and  forget  what 
manner  of  persons  we  are,  James  i.  23,  24.  Yes,  we 
almost  forget  them,  ere  the  sabbath  sun  has  sunk 
beneath  the  horizon.  The  world,  in  many  in- 
stances, comes  knocking  for  admission,  before  the 
tolling  bell  has  sounded  its  curfew,  and  signified 
that  the  public  exercises  of  the  day  are  ended. 

What  more  appropriate  season  can  there  be  for 
devotion,  than  the  sabbath  evening  1  Then,  it  is 
to  be  presumed,  the  soul  has  been  enabled  to  shake 


112  BOOK    FOR    THE    SABBATH. 

off  some  of  her  earthly  clogs,  and  to  plume  her 
pinions  for  an  upward  flight.  The  tendency  of  all 
that  has  been  heard  is,  to  bring  eternity  to  view, 
and  to  thrust  back  from  the  thoughts  the  obtrusive 
world.  In  many  instances  a  new  impulse  toward 
heaven  is  given,  and  the  Christian  graces  are 
quickened  into  strength  and  activity.  How  im- 
portant then  to  seize  the  favourable  moment,  for 
securing  the  advantages  which  the  day  and  its  ser- 
vices have  given  !  Shall  we  relax  our  efforts  when, 
the  earnest  of  victory  is  bestowed  ?  Shall  we  suf- 
fer the  world  to  steal  away  our  thoughts  from 
heaven  just  as  they  have  got  within  the  precincts 
of  its  bright  portals  "l  A  quaint  but  excellent  author 
observes : — "  There  are  many  like  those  soldiers 
who  are  victorious  in  the  day,  but  lose  all  at  night 
through  their  security  and  sloth.  They  do  not 
watch  and  stand  to  their  arms,  but  suffer  the  enemy 
to  surprise  them,  to  break  up  their  quarters  and 
spoil  their  tents,  when  they  are  secure,  dreaming 
of  no  hazard.  Many  are  like  Hannibal,  that  knew 
better  how  to  obtain  a  victory,  than  how  to  improve 
it  when  got.  Watch  then  against  the  devil,  the 
world,  and  your  own  hearts,  and  beware  of  losing 
at  night  what  you  gained  through  the  day." 

There  is  need  of  such  an  exhortation,  as  all  must 
admit  who  have  noticed  their  peculiar  feelings  and 
temptations  towards  the  close  of  the  sabbath.  Not 
unfrequently  is  the  bodily  frame  exhausted,  from 
the  fixed  position,  for  so  great  a  length  of  time, 
which  the  hearing  of  two  or  three  discourses  re- 
quires, and  there  is  therefore  a  natural  reaction, 
disposing  us  to  indulge  the  flesh,  instead  of  bracing 


SABBATH   EVENING.  113 

our  efforts  anew  in  the  work  of  private  devotion. 
Tlie  mind  also,  tasked  to  the  consideration  of  new 
and  perhaps  exciting  subjects,  manifests  a  similar 
tendency  to  relaxation.  Hence,  towards  the 
close  of  the  day,  Christians  should  watch  lest 
Satan  get  an  advantage  of  them,  and  they  thus 
lose,  by  indulgence,  the  spiritual  benefit  of  the 
Sabbath. 

The  evening  of  the  sacred  day  should  find  us 
nearer  to  heaven  than  we  were  in  the  morning,  and 
better  fitted  to  engage  in  its  hallowed  employ- 
ments. It  marks  a  weekly  stage  in  our  pilgrimage, 
and  is  like  the  welcome  resting-place  to  the  weary 
traveller.  The  supposition  is,  that  our  spirits  have 
been  greatly  refreshed,  and  our  Christian  zeal 
animated  ;  that  we  have  "  drank  of  the  brook  in. 
the  way  ;"  and  so  have  "  lifted  up  our  head."  As 
the  shadows  of  this  blessed  day  gather  over  us,  and 
the  soft  twilight — doubly  calm  on  this  delightful 
evening — invites  us  to  meditation,  let  us  ascend  in 
our  contemplations  to  the  eternal  rest, 

*•  Where  the  assembly  ne'er  breaks  up, 
The  sabbath  never  ends." 

How  often  does  the  pious  heart  groan  over  the 
burden  of  the  flesh !  The  sabbath  evening  may 
find  the  Christian  wearied  {tu  but  never  wearied 
of  the  service  of  his  Master. 

The  tired  body  demands  the  repose  of  sleep. 
But  will  it  always  be  so  ?  Oh  no  ;  there  is  an  hour 
of  liberation  hastening  on,  when  the  flesh  will  no 
longer  drag  down  the  spirit ;  when  a  sense  of 
weariness  will  never  again  be  feh,  nor  the  necessity 
10* 


114  BOOK   FOR   THE    SABBATH. 

for  relaxation  exist ;  when  the  soul,  strengthened 
for  the  work  in  which  it  is  to  be  forever  employed, 
Avill  put  forth  its  active  energies  in  the  uninter- 
rupted worship  of  Jehovah.  How  wide  is  the  con- 
trast between  the  cold  and  feeble  service  which,  in 
our  best  frames,  we  are  able  to  pay  to  God  here  on 
earth,  and  that  seraphic  glow  of  spirit  which  we 
shall  feel  and  exhibit  when  we  mingle  in  the  choirs 
of  heaven,  and  enjoy  a  full,  and  direct  vision  of 
God  and  the  Lamb ! 

"  Thine  earthly  sabbaths,  Lord,  we  love  ; 
But  there's  a  nobler  rest  above  ; 
To  that  our  longing  souls  aspire, 
With  cheerful  hope  and  strong  desire. 

"  No  more  fatigue — no  more  distress  ; 
Nor  sin  nor  death  shall  reach  the  place  ; 
No  groans  shall  mingle  with  the  songs 
Which  warble  from  immortal  tongues." 

Sahhath  Evening  in  the  Family. 
It  is  highly  important,  on  the  sabbath  evening, 
where  there  is  a  family,  that  something  like  a 
formal  review  of  the  day's  privileges  and  occupa- 
tions should  take  place.  Some  hour  should  be 
selected  most  convenient  to  the  members  of  the 
household,  in  order  that  all  may  be  in  their  place  ; 
and  the  exercises  should  be  conducted  with  special 
reference  to  their  spiritual  improvement.  Besides 
reading  the  Scriptures,  it  may  be  proper,  on  this 
occasion,  to  advert  to  the  instructions  of  the  pulpit 
— to  call  up  the  text — to  inquire  how  much  of  the 
discourse  has  been  understood,  and  what  impres- 
sions have  been  made  upon  the  mind.     It  is  a 


SABBATH   EVENING.  115 

favourable  opportunity  to  elicit  the  feelings,  and 
to  meet  them  with  such  remarks  and  exhortations 
as  may  seem  to  be  demanded.  Perhaps  an  arrow- 
has  been  lodged  in  the  secret  soul.  The  very  first 
inquiry  has  sometimes  revealed  the  interesting  fact, 
that  the  sinner  was  under  conviction  ;  and  that  he 
needed  only  a  single  word  to  call  forth  a  full  ex- 
pression of  his  anxiety.  It  is  possible  that  some 
member  of  the  family  has,  for  the  first  time,  been 
led  to  give  ear  to  the  gospel  message ;  and  as  the 
inquiry  passes  round,  "  Who  hath  believed  the  re- 
port ?"  some  one  may  answer  favourably.  Or, 
there  may  be  doubts  and  difficulties  on  the  mind 
as  to  certain  parts  of  the  discourse ;  and  a  natural 
diffidence  to  speak  on  the  subject  may  induce  the 
individual  to  brood  over  them  in  secret ;  when,  if 
he  were  distinctly  interrogated,  he  might  state 
them,  and  so  have  them  resolved. 

This  family  inquiry  meeting,  if  it  may  be  so 
called,  should  aim  at  ascertaining  each  individual's 
feelings,  in  view  of  the  religious  privileges  just  en- 
joyed. If  any  serious  impressions  are  made,  then 
is  the  time  to  deepen  them  ;  or  if  opposition  to  the 
truth  is  manifested,  there  is  the  place  to  meet  it 
with  such  explanations  and  appeals  as  the  case  may 
require. 

By  such  a  course  as  we  recommend,  the  head  of 
a  house  has  the  opportunity,  under  God,  of  exert- 
ing a  very  salutary  influence.  Were  the  practice 
to  become  general,  the  shyness  on  religious  subjects 
manifested  by  children  towards  their  parents  would 
no  longer  exist.  The  child  would  not,  as  is  often 
the  case,  seek  the  advice  of  a  stranger  in  preference 


116  BOOK   FOR   THE   SABBATH. 

to  that  of  his  parent ;  but  would  be  quick  to  unbo- 
som himself  to  one  so  near  in  affection,  and  who 
had  already  manifested  so  deep  an  interest  in  his 
spiritual  welfare. 

Serious  impressions,  amounting  sometimes  to 
conviction  of  sin,  have  been  made  on  young  minds 
by  the  sabbath  exercises,  but  for  want  of  just  such 
inquiries  and  counsels,  they  have  gone  off  like  the 
"  morning  cloud  and  the  early  dew."  Had  they 
been  deepened  by  the  family  inquiry  meeting ;  had 
the  well-known  voice  of  parental  love  searched  them 
out,  and  applied  the  proper  instnactions,  who  can 
say  that  they  might  not  have  issued  in  conversion? 
But  alas,  the  sabbath  solemnity  was  succeeded  by 
the  clamours  of  the  world  and  the  calls  of  pleasure, 
and  these  dawnings  of  good  in  the  soul  were  soon 
extinguished. 

There  is  not  this  side  of  heaven,  a  moral  picture 
more  truly  beautiful  than  a  pious  family  arranged 
on  sabbath  evening  for  the  closing  exercise  of  the 
day.  With  patriarchal  dignity  the  father  takes  his 
place  as  the  constituted  high  priest  of  his  house. 
In  him,  religion  has  wrought  her  silent  triumphs, 
and  his  very  countenance  bespeaks  the  peace  which 
reigns  within.  On  the  sabbath  especially  he  seems 
to  wear  the  aspect  of  heaven.  Like  Moses,  after 
communing  on  the  mount  with  Jehovah,  he  shows 
an  unwonted  brightness  of  countenance.  Around 
him  gather  a  group  of  well-instructed  minds,  and 
not  seldom  arrayed  like  himself  in  the  "  beauties 
of  holiness."  His  prayers  and  counsels  have  not 
been  in  vain.  His  faith  and  works  have  spoken  to 
their  hearts ;  and  God  has  fulfilled  to  him  the 


SABBATH   EVENING.  117 

promise  of  Abraham,  in  spiritual  blessings  descend- 
ing upon  his  offspring.  From  the  youngest,  who 
is  nestling  close  by  the  mother's  side,  to  the  oldest, 
whose  example  has  won  the  respect  of  the  less  ex- 
perienced members  of  the  house,  all  are  intent  on 
the  solemn  business  before  them.  A  sacred  still- 
ness reigns.  The  Scriptures  having  been  read, 
and  the  signal  given  for  prayer,  all  bow  together 
before  God,  to  acknowledge  his  mercies,  to  con- 
fess their  sins,  and  to  implore  his  continued  favour 
and  protection.  Is  not  this  a  spectacle  for  angels 
as  well  as  for  men  ?  Must  not  those  interested 
witnesses  of  our  moral  condition  feel,  in  view  of  it, 
as  if  the  curse  which  fell  on  man,  and  deprived  him 
of  Eden,  is  gloriously  counteracted  by  the  grace 
which  produces  such  a  scene  as  this? 

What  a  contrast  is  presented  by  many  an  un- 
godly family  !  There  neither  the  morning  nor  the 
evening  sacrifice  ascends  to  heaven.  The  sabbath 
is  closed  without  even  so  much  as  a  recognition  of 
their  dependence  on  Divine  goodness.  Glad  when 
its  restraints  are  over,  they  rush  with  accelerated 
speed  into  the  world.  Dreadful  is  the  condition  of 
those  families  that  keep  not  the  sabbath,  and  that 
call  not  upon  God.  Should  this  meet  the  eye  of  an 
ungodly  parent,  who  never  leads  his  household  to 
the  throne  of  grace,  let  me  remonstrate  a  moment 
with  him.  Is  it  not  high  time  to  consider  your 
responsibilities,  and  to  commence  training  up  your 
famil}^  for  heaven  ?  First,  obtain  for  your  own  soul 
the  requisite  grace.  You  must  know  God  yourself, 
in  order  to  lead  your  children  and  dependents  to 
know  him.     You  must  reverence  his  sabbaths,  or 


118  BOOK   FOR   THE   SABBATH. 

your  offspring  will  be  likely  to  trample  every  sa- 
cred obligation  under  foot.  You  must  set  up  the 
family  altar.  It  is  not  enough  that  you  attend 
church  ;  God  must  be  worshipped  in  your  family. 
Religion  must  sanctify  the  domestic  circle,  or  both 
yourself,  and  the  dear  objects  of  your  love  may  be 
lost  for  ever.  Is  the  sabbath  closing  upon  you? 
Have  you  heard  the  renewed  warning  1  Why  then 
will  you  not  at  once  begin  to  serve  God  and  keep 
his  commandments  ?  Why  will  you  not  now,  for 
the  first  time  bow  your  knees  before  your  long- 
neglected  Benefactor,  and  strive,  even  at  this  late 
hour,  to  obtain  salvation  for  yourself  and  for  your 
household  ?  Soon  the  day  of  mercy  will  be  gone. 
You  and  your  children  will  soon  be  at  the  bar  of 
eternal  judgment.  Oh,  what  an  account  must  you 
render,  if  you  have  lived  and  died  an  ungodly 
parent,  and  trained  to  the  same  ruin  the  immortal 
souls  committed  to  your  care ! 


CHAPTER  XIII. 

SABBATH   VIOLATIONS. 

Travelling  on  the  Lord^s  day ;  its  commonness  and 
criminality. 

It  has  come  to  pass,  in  many  instances,  that 
men  of  business,  and  the  votaries  of  pleasure,  actu- 
ally make  their  calculations  to  travel  on  the  Lord's 
day,  with  a  view  of  saving  time  which,  as  they 
imagine,  would  otherwise  be  unemployed. 

Every  facility  is  offered  to  accommodate  their 


TRAVELLING   ON   THE    SABBATH.  119 

wishes,  and  even  to  tempt  them  to  carry  on  this 
crusade  against  a  Divine  institution.  Almost  all 
our  great  thoroughfares  are  now  open  to  sabbath 
travelling.  The  stage  and  the  steam-boat  are  full 
of  passengers  ;  the  railroad  car  is  thundering  along 
its  track,  or  sending  the  spiteful  hiss  of  its  steam 
into  the  pained  ears  even  of  God's  worshippers. 
What  a  scene  for  a  Christian  land  !  Can  we  rea- 
sonably expect  the  insulted  Deity  to  hold  back  his 
vengeance  from  a  people,  who  bear  the  name  of 
Christian,  and  who  yet  habitually  trample  on  one 
of  Heaven's  most  important  commands  ? 

Many  of  the  lines  of  communication  which  have 
been  opened  between  the  different  and  distant  parts 
of  our  land,  trench  upon  a  part  at  least  of  the  holy 
sabbath.  Some  of  them  openly  drive  over  the 
entire  day ;  whilst  others  invade  only  the  beginning 
or  the  end  of  it.  In  long  journeys,  too,  there  is  no 
lying  by,  in  order  to  observe  God's  commands ; 
but  the  vehicle  must  press  on  to  its  destination. 
From  these  circumstances,  there  is  a  strong  temp- 
tation to  overlook  the  express  command  of  God, 
and  to  find  apologies  for  its  violation.  We  speak 
now,  not  merely  of  those  who  do  not  profess  to 
have  the  fear  of  God  before  their  eyes.  We  are 
pained  to  find  that  the  nominally  pious  even  will 
so  often  avail  themselves  of  these  sabbath  dese- 
crating vehicles,  to  the  injury  of  their  consciences, 
and  to  the  dishonouring  of  God. 

For  example,  it  is  not  very  uncommon  for  an 
individual  to  make  an  engagement  to  be  in  a  distant 
place,  or  to  attend  to  some  business  of  a  public  or 
private  nature  at  a  given  time ;  when  it  is  plain, 


120  BOOK    FOR   TIIE    SABBATH. 

that  the  fulfilment  of  that  engagement  must  neceS" 
sarily  involve  him  in  the  guilt  of  sabbath  violation. 
He  may  feel  justified,  or  try  to  feel  so,  on  the 
ground  that  any  other  arrangement  would  be  very 
inconvenient  to  him  personally,  or  detrimental  to 
his  secular  interests.  But  if  he  admit  the  principle 
that  our  duty  to  God  is  paramount — and  here  an 
express  command  is  concerned — he  must  see,  in  an 
instant,  that  his  worldly  advancement  or  his  per- 
sonal convenience  is  not  a  justifying  plea.  No  ; 
he  is  bound  never  to  make  an  engagement  which 
shall  bring  upon  his  soul  the  guilt  of  sabbath  viola- 
tion ;  and,  in  all  his  contemplated  journeys,  he 
should  scrupulously  calculate  for  the  religious  ob- 
servance of  the  Lord's  day. 

Another  will  console  himself  with  the  idea,  that 
his  abridgment  of  sacred  time  is  so  small;  that  he 
barely  touches  upon  the  beginning  or  the  end  of 
it ;  that  he  is  enabled  to  be  in  his  place  at  public 
worship  ;  and  he  pleads  that  to  him  also,  it  would 
be  a  very  great  loss  of  time,  if  confined  always  in 
his  travelling  to  the  exact  hours  of  the  secular  week. 
Hence,  even  men  professing  godliness  are  occasion- 
ally found,  carrying  their  business  or  protracting 
their  visits  of  friendship  into  the  close  of  Saturday  ; 
and  then  embarking  so  as  to  arrive  at  their  homes 
on  the  sabbath  ;  or  having  worshipped  God  with 
apparent  solemnity  a  part  of  the  day,  they  may  be 
seen  stealing  away  at  night-fall,  and  exhibiting 
themselves  to  a  scoffing  world  as  violators  of  the 
fourth  commandment. 

It  is  in  vain  to  plead,  that  onljr  a  part  of  the 
day  is  desecrated.     If  God  has  said,  that  we  may 


TRAVELLING  ON  THE  SABBATH.       121 

violate  a  part,  provided  we  keep  the  other  part ; 
and  if  he  has  designated  ivhat  part,  then  the  case 
will  be  altered.  But  there  is  no  such  dispensation 
or  exception-  He  has  hallowed  the  whole  twenty- 
four  hours  ;  and  if  a  man  trench  voluntarily  upon 
the  last  hour,  though  it  may  be  when  half  the 
world  are  locked  in  sleep,  he  as  certainly  violates 
God's  command,  as  if,  in  the  face  of  the  whole 
community,  he  desecrated  the  very  heart  of  it. 
Besides,  look  at  the  example  of  this  sabbath  viola- 
ting Christian.  How  many  exulting  eyes  will  fall 
upon  him  !  How  many,  by  the  example  of  this 
one  professor,  v/ill  be  glad  to  sustain  themselves  in 
the  habitual  desecration  of  the  day  f  Oh,  how 
does  the  cause  of  piety  bleed  at  every  pore,  when 
such  conduct  is  exhibited  by  those  who  profess 
godliness ! 

But  are  there  no  circumstances,  it  maybe  asked, 
which  would  justify  us  in  travelling  on  the  Lord's 
day  ?  May  we  not  be  so  situated  as  to  make  it 
allowable,  on  the  sabbath,  to  undertake  or  to 
continue  a  journey  ?  It  may  be  said,  for  instance, 
"  Here  is  a  female  placed  under  the  care  of  one 
who  has  not  a  very  nice  conscience  on  this  subject ; 
must  she  put  off  her  journey,  or  obstin^ely  refuse 
to  proceed  ?"  The  case  is  an  urgent  one,  we 
admit ;  but  it  is  easy  to  see,  that  unless  some 
other  necessity  than  her  personal  convenience,  or 
her  worldly  interest,  or  her  social  engagements, 
lies  upon  her,  she  is  bound  to  abandon  this  oppor- 
tunity of  journeying  at  so  great  an  expense  to 
conscience  and  to  religion.  If  there  is  a  pro- 
bability that  the  sabbath  will  be  included  in  the 
11 


122  BOOK  FOR   THE   SABBATH. 

journey,   she  is   bound  either   not  to   go,   or   to 
stipulate  for  its  observance  by  the  way. 

Another  instance  may  be  cited,  in  which  an 
individual,  towards  the  close  of  a  journey,  finds 
himself  within  a  day's  distance  from  home.  He 
cannot  reach  the  desired  spot  without  invading  a 
part  of  the  sabbath.  His  anxiety  and  affection 
press  him  to  proceed.  What  shall  he  do  ?  Shall  he, 
at  an  expense  of  time  and  money,  pass  the  sabbath 
among  strangers  ?  We  answer  unhesitatingly,  Yes. 
"  He  that  loveth  father  or  mother,  son  or  daughter, 
more  than  me,  is  not  worthy  of  me,"  Matt.  x.  37. 
So  says  our  Lord  to  this  man,  when  the  con- 
flict is  between  his  affection  for  his  family  and  his 
obligation  to  obey  a  Divine  command.  In  this 
example  of  self-denial,  his  example  would  be  worth 
a  vast  deal  to  the  cause  of  religion  ;  and  when, 
after  such  a  dem.onstration  of  principle,  he  shall 
arrive  at  home,  his  enjoyment  will  have  the  zest 
of  "  a  conscience  void  of  offence  towards  God." 

A  conscientious  Christian  man,  well  known  to 
the  public,  but  now  no  more  on  earth,  was,  from 
the  nature  of  his  business,  abroad  over  the  land  a 
great  portion  of  his  time.  He  was  a  truly  devoted 
disciple  of  Jesus.  Ascending  the  Mississippi  in 
one  of  the  great  steamers,  he  inquired  of  the 
captain  on  Saturday,  if  he  was  in  the  habit  of 
stopping  to  keep  the  sabbath  ?  To  the  ears  of 
such  a  man,  the  question  of  course  sounded  very 
strange  ;  and  upon  his  answering  m  the  negative, 
"  Well,  then,"  said  the  passenger,  "  you  will  please 
to  set  me  on  shore  at  the  next  landing-place." 
The  captain  remonstrated,  assuring  the  good  man 


TRAVELLING    ON   THE    SABBATH.  123 

that  he  might  be  left  there  a  week  without  the 
opportunity  of  getting  on.  Nothing  moved,  how- 
ever, when  once  his  mind  was  made  up,  on  a 
point  of  duty,  he  went  on  shore ;  and  at  a  poor 
neighbourhood  endeavoured  to  do  good  and  to 
keep  the  sabbath.  It  proved  to  him  a  happy  day. 
He  trusted  in  God  that  some  interposition  in  his 
behalf  would  take  place,  and  his  confidence,  as  it 
proved,  was  not  misplaced.  After  a  refreshing 
sleep,  he  arose  early  on  Monday  morning;  and 
one  of  the  first  sounds  which  greeted  his  ear,  was 
the  bell  of  an  ascending  steamer  announcing  her 
approach  to  the  landing.  ''•  Blessed  are  they  that 
do  his  commandment,"  Rev.  xxii.  14. 

It  cannot  be  denied,  that  there  are  cases,  in 
which  a  journey  on  the  sabbath  may  become 
necessary ;  and  then,  the  circumstances,  if  known, 
will  be  admitted  as  a  justifying  plea.  But  such 
cases  are  rare,  and  they  respect  generally  some  of 
the  severe  dispensations  of  Providence.  It  is  not 
from  these  instances  that  the  cause  of  religion  is 
likely  to  suffer,  or  the  sabbath  violator  to  be 
countenanced  in  his  course.  No ;  it  is  when 
personal  convenience,  or  the  pressure  of  business, 
induces  the  professor  to  invade  a  part  or  the  whole 
of  the  Lord's  day,  that  the  cause  of  piety  is  so 
deeply  wounded  and  dishonoured.  Nor  is  it  very 
difficult  for  a  conscientious  man  to  ascertain  the 
occasions  on  which  he  may  be  justified,  in  travel- 
ling on  the  sacred  day.  Occurring  as  they  do  so 
seldom,  and  being  connected  with  a  benevolent 
ratlili'  than  a  selfish  motive,  he  can  scarcely  be  at 
a  loss  in  deciding. 


124  BOOK    FOR    THE    SABBATH. 

The  importance  of  a  scrupulous  example  on  this 
point  cannot  be  fully  estimated.  In  a  country 
where  the  spirit  of  the  people  is  active  and  restless, 
almost  beyond  comparison  ;  and  where  the  thirst 
for  gain  is  as  deep  and  prevalent  as  in  any  other 
in  the  world ;  it  is  easy  to  perceive,  that  the 
tendency  to  break  over  this  moral  restraint  must 
be  very  powerful.  Will  the  lovers  of  money  and 
of  pleasure  be  likely  to  stop  in  their  impetuous 
career,  when  met  by  this  sacred  barrier?  Will 
they  not  wish  for  arguments  to  justify  them  in 
their  breach  of  heaven's  law  ?  And  what  more 
potent  argument  can  they  have  or  ask  than  the 
fact,  that  some  very  reputable  Christians  are  in  the 
habit  of  travelling  on  the  Lord's  day?  As  they 
look  around  among  the  crowd,  if  their  eye  can 
detect,  as  a  fellow  passenger,  the  professor  of  re- 
ligion, they  feel  at  once  relieved  of  at  least  a  part 
of  that  secret  misgiving  which  conscience,  even 
though  long  abuseil,  is  apt  to  create  in  their  guilty 
bosoms. 

But  if,  on  the  other  hand,  professors  of  religion 
were  never  known  as  sabbath  travellers,  except 
in  cases  of  undoubted  necessity,  how  powerful 
would  be  the  influence  of  their  united  example  ! 
Then  would  the  whole  responsibility  fall  upon  the 
men  of  the  world ;  and  the  pressure,  depend  upon 
it,  would  be  felt.  Conscience,  no  longer  weakened 
by  the  inconsistent  and  lax  conduct  of  the  pro- 
fessedly pious,  would  be  left  to  administer  her 
unmitigated  reproofs.  Such  an  example  \^uld 
do  more  to  rescue  the  sabbath  from  wide-spread 
desecration  than  any  civil  enactments  which  could 


TRAVELLING    ON   THE   SABBATH.  125 

be  passed.  It  would  speak  a  language  which 
the  public  conscience  would  be  quick  to  under- 
stand. If  among  the  entire  company  of  sabbath- 
violating  passengers  in  coaches  or  steam-boats  not 
one  could  be  found  who  was  a  Christian  professor, 
it  would  take  out  of  the  mouth  of  the  wicked  at 
least  one  scornful  interrogatory,  "  What  do  ye 
more  than  others?"  It  would  show,  that,  in  point 
of  practical  morality,  there  was  a  difference.  It 
would  stamp  their  own  conduct  as  sabbath-breakers 
with  manifest  unlawfulness.  And  if,  in  addition  to 
this,  it  could  be  affirmed  that  no  professor  of  the 
gospel  was  even  indirectly  concerned  in  favouring 
the  sin  in  question  ;  if  not  a  shilling  of  the  stock, 
thus  tainted,  were  owned  or  appropriated  by  him ; 
whose  penetration  is  so  dull  as  not  to  see,  that  the 
holy  Sabbath  would  at  once  assert  its  claims  over 
the  universal  conscience? 

Let  Christians  of  every  denomination  look  at 
this  point.  Remember,  brethren,  that  intimately 
connected  with  a  scrupulous  example  in  relation 
to  it,  is  the  welfare  of  religion  and  the  general 
prosperity  of  our  country.  If  the  Sabbath  be 
gradually  undermined,  until  it  is  identified  with 
other  days,  we  may  then  look  for  the  extinction  of 
all  that  is  "  lovely  and  of  good  report."  Of  what 
use  then  would  be  our  churches,  except  to  provide 
a  place  for  the  "swallow to  make  her  nest?"  And 
how  long  could  we  exist  as  a  free  nation,  when 
the  strongest  ligature  which  binds  us  together  is 
torn  asunder  ? 

11* 


126  BOOK   FOR   THE    SABBATH. 

CHAPTER  XIV. 

SABBATH    VIOLATIONS. 

Social  Visiting^  Secular  Readings  Idleness^  etc. 

Travelling  on  the  Lord's  day  is  not  the  only 
form  of  sabbath  desecration  to  which  men  are 
addicted.  This  day  being  one  in  which  the  ordi- 
nary business  of  life  is  suspended,  riiany,  instead 
of  appropriating  it  wholly  to  the  worship  of  God, 
make  it  a  season  of  social  visitation.  Some,  who 
retain  a  slight  sense  of  religious  obligation,  employ 
a  part  of  it  in  attending  upon  Divine  worship, 
whilst  the  remainder  is  occupied  in  the  interchange 
of  social  civilities.  But  they  should  understand, 
that  this  prior  compliment  to  a  Divine  institution, 
will  not  cancel  the  guilt  of  subsequent  violation. 
Such  a  use,  or  rather  abuse  of  the  Lord's  day, 
may  not  appear  to  those  who  practise  it  in  a  very 
reprehensible  light ;  but  in  the  eye  of  Heaven,  it 
is  an  actual  breach  of  the  fourth  commandment. 
We  are  to  "  remember  the  sabbath  day,  to  keep  it 
holy."  Who  will  claim  that  mere  social  visitation 
has  any  thing  holy  in  it  1  Who  can  affirm  that 
the  conversation  generally  maintained  on  such  oc- 
casions savours  even  of  true  piety? 

By  such  conduct  we  not  only  rob  ourselves  of 
the  advantages  of  the  sabbath  ;  but  we  may 
prevent  our  friends  and  neighbours,  even  if  dis- 
posed, from  availing  themselves  of  them.  We,  at 
least,  tempt  them  to  sin,  if  they  are  inclined  to 
keep  the  sabbath  ;  and  if  they  are  not  so  inclined, 
we  add  the  influence  of  our  example  to  strengthen 


SOCIAL    VISITING    ON    THE   SABBATH.  127 

them  in  a  practice  manifestly  at  variance  with  the 
commands  of  God. 

But  is  it  improper,  it  maybe  asked,  for  families 
and  relatives  to  meet  on  this  day  ?  We  answer ; 
If  such  meetings  are  intended  for  spiritual  edifica- 
tion, there  can  be  no  possible  objection  to  them ; 
provided  they  occur  out  of  the  time  usually  allotted 
to  public  worship.  We  agree  that  relatives  may 
make  the  sabbath  subserve  their  spiritual  interests. 
If  the  various  branches,  with  the  patriarch  at  the 
head,  assemble  around  the  domestic  altar,  to  unite 
in  praises  and  thanksgivings  ;  and  if  their  conver- 
sation, while  together,  be  for  mutual  religious  im- 
provement ;  there  can  be  no  doubt  of  the  utility  and 
lawfulness  of  such  a  meeting.  But  if  they  assemble 
on  the  principle  of  mere  social  enjoyment,  and 
with  a  view  to  discuss  the  news  of  the  day,  to  talk 
over  the  events  of  the  preceding  week,  to  dwell 
upon  the  ordinary  topics  which  friends  and  rela- 
tives are  accustomed  to  consider  interesting,  we 
have  no  hesitation  in  condemning,  as  improper  and 
unlawful,  such  an  appropriation  of  the  sacred  day. 

These  remarks  are  intended  for  those  who  vin- 
dicate the  lawfulness  and  propriety  of  family  par- 
ties on  the  sabbath.  Must  they  not  admit  that,  in 
the  unrestrained  intercourse  of  relatives,  there  is 
a  probability  that  subjects  will  be  broached  and 
talked  about,  which,  to  say  the  least,  are  not  in 
accordance  with  the  sacredness  of  the  day,  nor 
calculated  to  aid  the  soul  in  its  progress  towards 
heaven?  How  much  more  likely  shall  we  be  to 
keep  the  fourth  commandment,  if  we  spend  the  time 
mostly  in  retirement !     Let  each  family  be  on  this 


128  BOOK    FOR   THE   SABBATH. 

day,  as  far  as  possible,  alone.  Let  all  their  ar- 
rangements have  in  view  the  spiritual  improve- 
ment of  so  delightful  an  institution. 

"  Wisdom  and  pleasure  dwell  at  home ; 
Retired  and  silent  seek  them  there  ; 
This  is  the  way  to  overcome, 
The  way  to  escape  the  tempter's  snare." 

Another  mode  of  desecrating  the  day  is  by  a  re- 
sort to  books  or  newspapers,  with  a  view  to  gratify 
curiosity,  or  to  while  away  the  tedious  hours. 

It  needs  not  an  additional  sentence  to  make  it 
evident,  that  such  a  practice  is  wholly  wrong.  It 
can  hardly  be  supposed  that  any  professor  of  piety 
would  do  thus.  And  yet,  in  times  of  great  politi- 
cal excitement,  or  when  any  uncommon  rumour  is 
abroad,  the  newspaper  presents  a  strong  temptation 
even  to  a  mind  fortified  by  Christian  principle. 
But  touch  it  you  cannot.  Christian  reader,  and  be 
innocent.  The  day  is  the  Lord's,  and  by  taking  up 
that  paper  to  gratify  a  vain  curiosity,  you  deliber- 
ately desecrate  it.  Besides,  will  the  information  you 
seek  facilitate  your  intercourse  with  Heaven?  Will 
it  not  distract  still  more  your  already  too  versatile 
mind  ?  One  of  the  most  formidable  obstacles  to 
the  influence  of  the  pulpit  over  impenitent  men  lies, 
in  my  view,  in  this  very  thing.  The  post-office 
supphes  them  with  the  recent  news.  From  the 
very  doors  of  the  sanctuary  they  go  to  receive  it. 
The  moment  they  arrive  at  home — and  even  be- 
fore— they  are  searching  for  it.  How  timely  this, 
says  Satan,  to  erase  any  serious  impression  which 
may  have  been  left  on  the  conscience !     Oh,  it  is 


SECULAR    READING   ON   THE    SABBATH.  129 

heart-rending  to  see  how  many  are  thus  diverted 
from  that  truth,  which  a  moment  before  clothed 
their  countenances  at  least  with  deep  solemnity. 
What  a  powerful  engine  this,  in  the  hands  of  the 
adversary,  to  catch  away  the  word,  so  that  it  may 
become  unfruitful ! 

Men  of  the  world,  do  you  know,  that  by  such  a 
course,  you  are  not  only  robbing  God  of  his  due, 
but  the  soul  of  its  salvation  1  Encourage  no  long- 
er this  wholesale  profanation  of  the  sabbath.  Let 
your  papers  lie  untouched  until  Monday,  when 
God's  prohibition  will  be  taken  off,  and  you  can 
innocently  read  them.  Let  your  reading,  on  the 
sabbath  at  least,  be  for  the  soul's  improvement. 
Remember  that  day,  and  keep  it  holy. 

On  this  subject,  we  trust  the  entire  company  of 
believers  will  present  a  uniform  example  of  strict 
adherence  to  the  Divine  command.  Christian,  let 
thy  hand,  on  this  day,  handle  only  the  word  of 
life,  or  such  books  as  derive  their  interest  from  the 
great  fountain  of  God.  Touch  not,  handle  not  the 
vehicle  of  political  news,  or  the  book  of  mere 
amusement.  Show  to  the  world  that  this  day  is 
with  you  a  consecrated  season  ;  and  that,  be  the 
temptation  ever  so  strong,  you  will  not  even  look 
into  an  inappropriate  or  forbidden  volume. 

Some,  having  no  relish  for  the  worship  of  God, 
spend  the  day  in  absolute  idleness.  They  sleep 
away  the  best  portion  of  it ;  and  rise  only  to  dese- 
crate the  remainder  by  sauntering  listlessly  through 
the  streets,  surveying  their  possessions,  or  engaged 
in  some  excursion  of  pleasure.  It  is  in  vain  to 
them  that  the  sabbath  bell  speaks  in  inviting  tones 


130  BOOK   FOR    THE    SABBATH. 

of  the  rich  provision  which  Heaven  has  prepared 
for  man.  In  their  sluggish  soul  there  is  no  chord 
to  vibrate  to  this  music  of  mercy.  Oh,  how  much 
ye  lose,  ye  who  thus  while  away  the  precious  hours 
of  salvation !  Know  ye  not,  that  soon  the  last 
sabbath  sun  will  set  upon  your  eyes,  and  the  sound 
of  that  bell  fall,  for  the  last  time,  on  your  ears? 
Will  it  be  no  cause  of  regret  then,  that  you  did  not 
heed  the  invitation — that  you  slept  away  in  cold 
indifference  these  golden  moments?  "Awake  thou 
that  sleepest,  and  arise  from  the  dead,  and  Christ 
shall  give  thee  light,"  Eph.  v.  14. 

I  will  close  this  chapter  by  an  extract  from  that 
eminent  writer,  the  Rev.  Dr.  Dwight.  In  speak- 
ing of  the  ways  in  which  the  sabbath  may  be  vio- 
lated, he  refers,  among  other  things,  to  worldly 
conversation. 

"  There  is  no  way  in  which  the  sabbath  is  more 
easily,  more  insensibly,  more  frequently,  and  more 
fatally  violated  than  this.  Temptations  to  it  are 
always  at  hand.  The  transgression  always  seems 
a  small  one  ;  usually  a  dubious  one  at  first ;  and 
often  no  transgression  at  all.  Multitudes  of  per- 
sons, of  sober  and  well-meaning  dispositions,  nay, 
multitudes,  as  there  is  but  too  much  reason  to  fear, 
of  professing  Christians,  beginning  with  religious 
subjects,  slide  imperceptibly  towards  those  which 
are  considered  moral  in  such  a  degree  as  scarcely 
to  differ  from  religious  ones;  thence  to  secular 
themes  bordering  upon  these ;  and  thence  to  mere 
matters  of  business  or  amusement.  Such  persons, 
before  they  are  aware,  find  themselves  occupied  in 
conversing  about  the  affairs  of  the  neighbourhood ; 


WORLDLY  CONVER.SATION  ON  THE  SABBATH.    131 

the  Strangers  who  are  at  church  ;  the  new  dresseSj 
fashions,  business,  diversions,  news,  and  poHtics. 
To  these  they  are  Jed  by  mere  worldly  conversa- 
tion concerning  the  prayers,  the  psalmody,  or  the 
sermon,  as  having  been  well  or  ill-devised,  written, 
spoken,  or  performed  ;  by  a  history  merely  secular 
of  the  sickness  and  deaths  in  the  neighbourhood, 
or  elsewhere,  or  of  the  dangerous  or  fatal  acci- 
dents, which  have  lately  happened  ;  the  state  of  the 
weather,  the  season,  the  crops,  the  prospects,  the 
affairs  of  the  family :  and  by  innumerable  other 
things  of  a  similar  nature.  The  next  step  is,  or- 
dinarily, an  habitual  employment  of  this  holy  day 
in  open,  cool,  and  self-satisfied  conversation  about 
business  :  schemes  of  worldly  pursuits,  bargains, 
gains  and  losses.  It  is  not  to  be  understood  that 
Christians  go  all  these  lengths.  It  is  my  real 
belief,  however,  that  they  go  much  further  than 
they  can  justify ;  and  fail,  in  this  manner,  of  their 
duty,  their  improvement  in  the  Christian  life, 
their  proper  exemplariness  of  character,  the  evi- 
dence of  their  piety,  which  would  spring  from 
these  sources,  the  hope  which  it  would  inspire, 
the  peace  which  would  accompany  them,  and 
the  joy  in  which  they  would  delightfully  termi- 
nate. Many  sober  men,  however,  who  but  for 
this  very  conduct  might  probably  become  Chris- 
tians, go  all  these  lengths :  and  thus  lose,  insensi- 
bly, their  tenderness  of  conscience,  their  soberness 
of  mind,  and  their  desire  as  well  as  their  hope  of 
eternal  life.  Men  less  well-principled  start,  origi- 
nally, at  the  end  of  this  career  ;  and  thus  annihilate 
the  sabbath  at  once :  bidding,  without  anxiety,  a 


132  BOOK  FOR   THE   SABBATH. 

final  adieu  to  the  sabbath  itself,  and  to  its  rich,  ex- 
alted, and  immortal  blessings. 

"  The  profanation  of  the  sabbath  by  actions  is  seen 
and  acknowledged  by  all  decent  men,  who  acknowl- 
edge it  as  a  day  consecrated  by  God  to  himself  Ac- 
tions are  so  open  to  the  view  of  mankind  ;  are  so 
definitive  a  proof  of  the  disposition  ;  and,  when  vio- 
lations of  a  known  rule  of  duty,  constitute  so  gross 
a  proof  of  impiety ;  that  all  doubts  concerning  the 
true  construction  to  be  given  them,  vanish  whenever 
they  appear.  The  common  and  favourite  modes 
of  profaning  the  sabbath  in  this  way,  are  spending 
our  time  in  dress ;  in  ministering  to  a  luxurious 
appetite ;  in  walking  or  riding  for  amusement ;  in 
writing  letters  of  friendship ;  in  visiting ;  and  in 
reading  books,  which  are  not  of  a  religious,  but 
merely  of  a  decent  character  ',  and  ultimately  those 
which  are  formed  to  be  the  means  of  amusement 
and  sport.  The  end  of  this  progress,  generally 
esteemed  more  gross,  though  perhaps  in  many  in- 
stances not  more,  and  in  others  less  sinful,  is  the 
devotion  of  this  sacred  day  to  downright  business. 
Persons,  who  go  this  length,  occupy  the  time  in 
writing  letters  of  business,  posting  their  accounts, 
visiting  the  post-office,  making  bargains,  trans- 
mitting money  to  their  correspondents,  going  or 
sending  to  markets,  making  journeys,  at  first  with 
and  afterwards  without  pretences  of  necessity,  and 
ultimately  labouring  openly  in  the  ordinary  em- 
ployments of  life.  This  is  what  is  called  in  the 
text,*  doing  our  own  ways.  A  man's  way,  in  scrip- 
s' Isa.  Iviii.  13. 


CONCLUDING   ADDRESS.  133 

tural  language,  is  the  customary  course  of  his  life." 
We  would  add,  that  though  such  ways  may,  to  those 
who  practise  them,  "seem  right,"  yet  "the  end 
thereof  are  the  ways  of  death,"  Prov.  xiv.  12. 


CHAPTER  XV. 

CONCLUDING   ADDRESS. 

In  bringing  this  treatise  to  a  close,  I  would  re- 
spectfully address  myself  to  two  or  three  classes  of 
my  readers  who  may  occupy  important  stations 
involving  weighty  moral  responsibility. 

Should  this  book  fall  into  the  hands  of  one  of 
the  legislators  or  law-administrators  of  the  land,  I 
would  ask  of  you,  as  a  civilian,  attention  to  the  in- 
stitution of  the  sabbath,  as  an  auxiliary  in  sustain- 
ing and  promoting  piety  and  virtue.  Many  of  our 
writers  and  orators  declaim  eloquently  on  the  im- 
portance of  general  intelligence  ;  and  they  seem  to 
rest  all  their  hopes  on  the  diffusion  of  knowledge. 
Now,  far  from  wishing  to  lessen  the  weight  of  their 
arguments,  or  to  diminish,  in  the  least,  the  impres- 
sion which  they  have  made  on  the  public  mind,  I 
must  still  be  permitted  to  say,  that  knowledge  alone 
will  not  save  us  from  political  shipwreck.  Moral 
principle  must  exist  in  connection  with  knowledge, 
or  the  latter  will  prove  as  potent  an  engine  for  the 
destruction,  as  it  always  does,  when  under  the  con- 
trol of  moral  principle,  for  the  advancement  of  so- 
cial order  and  happiness. 

I  might  illustrate  this  by  facts.  The  first  act 
12 


134  BOOK   FOR   THE    SABBATH. 

of  rebellion  in  the  universe,  was  not,  so  far  as  we 
know,  from  the  loss  of  knowledge,  but  from  the 
loss  of  virtue.  The  most  powerful  agent  to  over- 
turn and  to  destroy  at  this  moment,  is  a  spirit  of 
vast  intelligence,  but  of  equally  malignant  inten- 
tions. And  what  makes  heaven  a  scene  of  such 
perfect  order?  Not  the  intelligence  of  its  in- 
habitants simply,  but  their  conjoined  virtue.  Was 
France,  (we  ask  the  privilege  of  introducing  this 
striking  example  once  more,)  was  she  wanting  in 
general  intelligence,  when  she  passed  so  rapidly 
on  a  sea  of  blood,  from  monarchy  to  anarchy,  and 
from  anarchy  to  despotism  ?  No ;  she  wanted 
piety  and  virtue.  She  had  abjured  God,  trampled 
upon  the  sabbath,  and  had  thrown  herself  into  the 
arms  of  infidelity. 

Sweep  away  the  sabbath,  then,  or  gradually 
weaken  its  obligation  upon  the  public  mind,  and 
you  demolish  one  of  the  pillars  which  support  our 
country.  The  sabbath,  beyond  all  question,  is 
the  great  bulwark  of  public  morals.  It  stands  as 
a  formidable  check  to  general  depravity.  It  lifts 
up  Heaven's  edicts,  and  points  men  to  the  ex- 
cellency of  virtue,  to  the  destructive  nature  of 
sin,  to  the  authority  of  God,  and  to  the  retri- 
butions of  eternity.  It  has  a  more  potent  in- 
fluence in  keeping  down  the  spirit  of  misrule, 
in  making  men  good  citizens  from  principle,  than 
all  the  mere  legal  enactments  which  political 
wisdom  could  devise,  or  civil  power  enforce. 
Guard,  then,  from  contempt  or  desecration,  this 
holy  day.  Frown  upon  those  scoffing  itinerants 
who  level  their  infidel  slang  against  the  institu- 


CONCLUDING   ADDRESS.  135 

tions  of  the  Bible ;  who  come  among  us  to  sow 
the  seeds  of  atheism ;  and  who,  with  the  honied 
language  of  philanthropy  on  their  lips,  are  in 
reality  laying  a  fatal  train  under  the  very  founda- 
tion of  our  national  security.  If  our  country  is 
to  maintain  the  high  stand  which  she  has  taken, 
she  must  cling  to  this  sacred  institution,  founded 
in  the  wisdom  of  Heaven. 

To  the  employer,  whose  influence  reaches  over 
one  or  many,  I  would  say,  not  only  sacredly  re- 
gard this  institution  yourself,  but  allow  your  work- 
men and  dependents  the  same  privilege.  If  you 
have  a  clerk,  push  him  not  beyond  the  hour  which 
marks  the  secular  time.  He  has  a  conscience, 
which  needs  to  be  encouraged,  not  deadened ;  and 
religious  rights,  which,  though  in  his  state  of 
dependence  he  may  not  think  proper  to  assert, 
are  nevertheless  to  be  respected.  Be  the  pressure 
what  it  may,  let  your  labourers  and  dependents 
never  be  driven  to  profane  God's  holy  day.  Re- 
member that  a  man's  own  responsibility  is  more 
than  he  can  bear  ;  and  that  to  assume  the  fearful 
addition  of  compulsory  labour  on  the  sabbath, 
must  make  the  developments  of  the  judgment-day 
awful  beyond  conception.  Besides,  by  sabbath- 
day  service,  little  is  gained,  and  much  may  be 
lost.  The  loss  in  moral  principle — in  the  dimi- 
nution of  the  power  of  conscience,  makes  the 
risk,  as  to  honesty  in  the  employed,  far  more 
important  than  the  mere  avails  of  such  labour 
to  the  employer.  But  why  appeal  to  these 
motives  ?  There  stands  the  eternal  tablet  on 
which  God  himself  has  written,  "  Remember  the 


136  BOOK    FOR   THE   SABBATH. 

sabbath  day,  to  keep  it  holy."     That  surely  is 
enough. 

To  the  parent  and  guardian,  what  more  need 
be  said  to  secure  their  influence  in  favour  of  the 
sabbath,  than  simply  to  state  the  fact,  that  with 
the  observance  of  this  day  by  their  children,  are 
intimately  connected  their  personal  credit,  their 
respectability,  their  morality,  nay,  even  their  salva- 
tion. Train  them  up,  then,  under  the  droppings 
of  the  sanctuary.  Teach  them  scrupulously  to  ob-, 
serve  the  fourth  commandment.  Watch  their  first 
aberrations,  and  endeavour  to  counteract  them  by 
all  lawful  and  proper  means.  I  am  aware  that 
coercion,  after  a  certain  age,  will  do  but  little 
good.  But  early  training  is  the  great  point. 
You  must  not  wait  until  pride  and  obduracy  shall 
set  all  coercive  measures  at  defiance.  If  faithful 
to  their  childhood,  the  necessity  for  any  thing 
more  than  persuasion  and  example  will  not  be 
likely  to  exist.  But  even  at  the  period  referred 
to,  when  the  temptations  to  sabbath  profanation 
are  strongest,  much  may  be  done  by  the  united 
influence  of  personal  example,  prayer,  and  per- 
suasion. 

Professors  of  the  religion  of  Christ !  One  word 
only  in  addition  to  the  arguments,  counsels,  and 
appeals  already  given  in  these  pages.  On  you 
rests  the  weighty  responsibility  of  holding  up  this 
institution  of  Heaven.  If  your  example  is  irre- 
proachable, all  will  be  well.  If  nothing  in  the 
shape  of  ease,  or  convenience,  or  profit,  shall 
drive  you  to  infringe  on  any  part  of  this  holy 
season ;  if  you  observe  scrupulously  the  Divine 


CONCLUDING   ADDRESS.  137 

command,  "  not  doing  your  own  ways,  nor  finding" 
your  own  pleasure,"  but  consecrating  the  day  by 
abstinence  from  labour,  and  by  acts  of  devotion  ; 
I  again  say,  the  sabbath  in  all  its  moral  power 
is  safe.  Such  an  example  by  the  great  body  of 
Christians,  will  prove  to  the  day  and  all  its  hallow- 
ing influences,  a  security,  which  the  onset  of 
scepticism,  the  lawless  thirst  after  pleasure,  the 
reckless  pursuit  of  gain,  and  the  legalized  invasion 
of  Heaven's  law,  cannot  effectually  undermine. 
Let  Christians  do  their  duty,  and  the  sabbath 
IS  safe. 

12* 


PART   III. 

MEDITATIONS  AND  PRAYEES. 

MEDITATION  I. 


There  remaineth  therefore  a  rest  to  the  people  of  God, 
Heh.  iv.  9. 

The  earthly  sabbath  is  a  beautiful  but  inade- 
quate symbol  of  the  rest  above.  We  lay  aside 
our  secular  business,  cease  from  worldly  toil,  and 
repair  to  the  sanctuary,  to  offer  unto  God  our 
praises  and  thanksgivings.  But,  alas,  we  cannot 
divest  ourselves  of  the  flesh,  which  impedes  and 
mars  our  worship  ;  and  which,  in  a  few  hours, 
becomes  weary  under  the  most  exalted  privileges. 
Above  all  have  we  to  lament  the  remaining  de- 
pravity which  works  within  us ;  begetting  un- 
belief, coldness,  and  deadness,  distracting  the 
thoughts,  even  in  the  most  solemn  acts  of  wor- 
ship, and  rendering,  at  times,  the  most  appropriate 
means  of  grace  inefficient.  What  believer  has 
not  groaned  over  this  cause  of  misimproved  sab- 
baths? Still,  there  are  seasons  when  the  sanc- 
tuary seems  like  one  of  the  outer  courts  of 
heaven's  glory.  There  are  times,  when  we  can 
exclaim,  "  How  amiable  are  thy  tabernacles,  O 


THE  saints'  rest.  139 

Lord  of  hosts !"  Then,  by  faith,  we  see  the  glory 
of  the  Lord.  The  word  is  quick  and  powerful. 
Our  souls  are  borne  upward  as  on  eagles'  wings. 
A  sacred,  calm  delight  takes  possession  of  us  ;  and 
God  appears  to  bow  his  heavens .  and  come  down 
to  bless  us.  But  even  such  sabbaths  are  not  wor- 
thy to  be  compared  with  that  eternal  rest,  where 
the  unfettered,  unpolluted  soul  shall  worship  the 
Lamb  without  interruption,  and  without  end. 
The  body  will  there  not  impede,  but  augment 
our  happiness  ;  for  it  will  be  a  spiritual  body, 
which  can  no  longer  be  the  medium  of  temptation, 
and  which  shall  experience  no  fatigue.  Nor  will 
sin — oh  blissful  thought! — be  there,  to  dim  our 
eye  or  to  pollute  our  worship.  We  shall  not  only 
see  God,  but  see  him  with  unobstructed  vision. 
We  shall  not  only  love  him,  but  love  him  with 
unwavering  affections.  We  shall  not  only  praise 
him,  but  praise  him  in.  pure,  exalted  strains  for 
ever.  Glorious  rest !  let  us  rise  and  hasten  to- 
wards it  with  renewed  vigour ;  for  "  here  we  have 
no  continuing  city." 

PRAYER. 

Blessed  be  thy  name,  O  God,  that  thou  hast  prepared 
and  reserved  a  rest  for  thy  people.  Here  thou  hast 
taught  us,  is  the  scene  of  our  toilsome  pilgrimage ; 
that  we  are  not  to  expect  our  heaven  here.  Yet  oh, 
how  often  are  we  building  tabernacles  on  earth  !  We 
act  as  if  this  were  to  be  our  permanent  abode.  Enable 
us,  O  God,  to  cast  the  eye  of  faith  forward  to  "  the 
■rest  that  remaineth."  Give  us  such  views  of  its  al- 
luring glories,  as  shall  make  the  brightest  scenes  of 
earth  look  dim.  Let  us  see  the  Lamb  enthroned.  Let 


140  BOOK   FOR   THE    SABEATH. 

US  see  tlie  pure  company  of  the  saints  and  angels. 
Let  us  have  a  sweet  foretaste  of  the  celestial  joys. 
Then,  O  God,  shall  we  cease  to  desire  the  honours  or 
the  pleasures  of  this  vain  world.  Then  shall  we  for- 
sake its  attractions,  allured  by  visions  of  so  much  su- 
perior lustre.  Do  we  not  feel  some  faint  desires  after 
thee,  O  God  ?  Are  we  not  oppressed  with  sin's  heavy 
load  ?  Have  we  not  waged  eternal  war  against  our 
lusts  ?  Grant  then,  that  the  grace  which  has  equipped 
us  for  the  conflict,  and  thus  far  sustained  us  in  it,  may 
carry  us  triumphant  to  the  close,  and  put  us  at  last  in 
possession  of  the  heavenly  rest.  Then,  O  Lord,  will 
we  give  thee  all  the  praise.  Our  song  shall  be,  "  Un- 
to Him  that  loved  us,  and  that  washed  us  from  our 
sins  in  his  own  blood."  To  him,  and  to  thee  through 
him,  will  we  ascribe  the  glory  and  honour,  the  domin- 
ion and  the  power,  for  ever.    Amen. 


MEDITATION  II. 


THE    CONFLICT. 


He  that  overcometh  shall  inherit  all  things ;  and  I  will  be 
his  God,  and  he  shall  be  my  son,  Rev.  xxi.  7. 

Although  our  reward  is  not  of  debt,  but  of  grace, 
yet  the  necessity  of  struggling  against  and  over- 
coming our  spiritual  enemies  is  constantly  urged 
upon  us.  Every  motive  drawn  from  danger  on  the 
one  hand,  and  from  delight  on  the  other,  is  pre- 
sented, in  order  to  rouse  us  to  a  vigorous  contest. 
How  numerous,  subtle,  and  powerful  are  our  foes ! 
The  world  appeals  most  attractively  to  our  natural 
susceptibilities.  Satan  assumes  at  one  time  the 
form  of  an  angel  of  light ;  and  at  another,  advances 
boldly  to  the  attack,  in  all  his  hellish  malignity. 


THE    CONFLICT.  141 

Our  own  lusts  are  ever  ready  to  kindle  in  the  soul 
an  unhallowed  excitement.  What  a  phalanx  of 
spiritual  enemies  I  Blessed  be  God,  we  have  not 
to  meet  them  alone,  and  in  our  own  strength! 
Greater  is  He  that  is  with  us,  than  all  that  are 
against  us.  The  spiritual  armour  is  tendered  to 
us  ;  and,  invested  in  it,  we  are  prepared  for  a  suc- 
cessful warfare.  Jesus,  too,  the  great  Captain  of 
salvation,  has  already  achieved  a  signal  victory 
over  these  foes,  and  he  promises  to  stand  by  us,  to 
strengthen  our  weakness,  and  to  lead  us  on  to  cer- 
tain victory.  He  has,  moreover,  held  forth  a  glo- 
rious reward  ;  "  He  that  overcometh  shall  inherit 
all  things."  Yes,  all  that  heaven  has  of  happiness 
shall  be  ours.  God  will  be  our  God,  and  we  shall 
be  his  adopted  children.  Here  is  an  all-powerful 
stimulus,  to  animate  us  in  the  conflict.  Look,  then, 
steadily  at  the  crown  of  glory.  When  the  world 
allures,  remember,  it  is  a  foe  in  disguise.  When 
Satan  attacks,  raise  the  shield  of  faith  to  ward  off 
his  fiery  darts.  When  the  flesh  pleads,  take  a  de- 
termined stand  against  its  clamours.  Yea,  crucify 
it.  Keep  under  the  body,  and  let  the  spirit  habit- 
ually triumph.  Soon  the  warfare  will  be  over. 
The  last  enemy,  which  is  death,  being  conquered, 
nothing  will  remain,  but  to  enter  upon  the  glori- 
ous, the  everlasting  reward. 

Prater. — Surrounded  by  the  enemies  of  our  souls, 
we  look  upwards  to  thee,  O  God,  for  help.  Thou  know- 
est  their  power  and  their  malignity,  and  thou  art  ac- 
quainted with  our  weakness.  Within  us,  is  a  "  heart  de- 
ceitful above  all  things,  and  desperately  wicked."  Every 
where  around  us,  arethe  allurements  of  the  world.  With- 


142  BOOK    FOR   THE    SABBATH. 

out  thy  protecting  and  supporting  hand,  we  must  inevi- 
tably fall  'jefore  the  power  of  the  tempter.  How  often 
indeed  have  we  been  "  overcome  of  evil !"  How  often 
by  our  melancholy  lapses,  have  we  proved  our  own  help- 
lessness !  The  flesh  has  corrupted  us ;  the  world  has  al- 
lured and  deceived  us.  Satan  has  suddenly  attacked  and 
prostrated  us ;  and  were  it  not  that  thy  mercy  is  bound- 
less, that  thy  love  is  unchangeable,  we  should  long  since 
have  been  abandoned  to  the  powers  of  hell.  But  thanks 
to  thy  name,  O  God,  thou  hast  with  every  temptation 
made  a  way  for  our  escape.  Wlien,  overwhelmed  with 
shame  and  sorrow  at  our  fall,  we  have  ventured  to  cast 
an  imploring  look  towards  the  mercy  seat,  thou  hast 
been  ready  to  pardon,  restore,  and  strengthen  us.  We 
come  to  thee  anew.  We  beseech  thee  to  invest  our  souls 
with  the  annour  of  righteousness.  O,  put  thy  strength 
within  us.  Help  iis  to  watch  unto  prayer.  Instead  of 
confiding  in  our  own  ann,  may  we  make  thee  our  refuge 
and  our  fortress.  In  all  times  of  temptation,  deliver  us. 
Uphold  us  by  the  right  hand  of  thy  righteousness.  En- 
able us  to  war  a  good  warfare.  May  we,  without  pre- 
sumption, look  forward  to  the  rewards  of  the  faithful ; 
and  impelled  by  the  glorious  "hope  set  before  us," 
may  we,  through  grace,  overcome  every  foe,  and  at 
last  obtain  the  privileges  and  honours  which  are  prom- 
ised to  all  thy  children,  for  Jesus'  sake.    Amen. 


MEDITATION  HI. 

THE   RISEN    SAVIOUR. 
And  when  she  had  thus  said,  she  turned  herself  back,  and 
saw  Jesus  standing,  and  knew  not  that  is  was  Jesus, 
John  XX.  14. 

We  may  say  of  Mary  weeping  at  the  sepulchre, 
Behold  how  she  loved  him !  She  came  to  find  her 
Saviour's  lifeless  body,  and  to  weep  over  it ;  but 


THE   RISEN   SAVIOUR.  143 

even  that  is  gone.  Her  heart  is  broken.  In  the 
anguish  of  despair,  she  exclaims,  "  They  have  taken 
away  the  Lord,  and  we  know  not  where  they  have 
laid  him."  Mary  little  thought  how  near  to  her 
stood  that  very  Master,  whose  death  she  mourned. 
He  was  there  to  console  and  to  cheer  her.  No 
sooner  had  the  supposed  gardener  uttered  the  word, 
"  Mary,"  with  all  the  benign  emphasis  of  expres- 
sion with  which  he  was  wont  to  address  her,  than 
she  recognized  his  well-known  voice,  and  flew  to 
embrace  his  feet.  Thus  do  weeping  believers,  or 
heart-broken  penitents  often  find,  when  ail  seems 
darkness  and  despair,  that  Jesus  is  near,  and  about 
to  re^l  himself  to  their  troubled  souls.  He  loves 
to  finlRis  weeping.  It  is  a  state  indicative  of  our 
penitence,  and  expressive  of  our  desire  for  his  con- 
soling grace.  It  is  in  the  vale  of  humility  that  our 
Lord  seems  to  abide.  There  he  would  have  us 
seek  him.  It  is  when,  like  Mary,  we  are  weeping 
in  the  garden,  at  the  cross,  or  around  the  tomb, 
that  Jesus  draws  near,  to  speak  a  comforting  word 
to  our  souls.  Oh,  let  us  welcome  afflictions,  if 
they  do  but  bring  us  near  to  him.  It  is  like  heaven, 
to  behold  his  countenance,  and  to  hear  his  voice. 
When,  borne  down  with  the  burden  of  sorrow,  we 
go  to  some  lonely  spot  to  give  vent,  in  prayer,  to 
these  sorrows,  sweet  is  the  surprise  to  our  souls,  to 
find  there  Him,  of  whom  it  is  said,  "  He  hath  borne 
our  griefs,  and  carried  our  sorrows." 

Prayer. — How  comforting,  O  Lord,  is  thy  presence ! 
It  makes  afflictions  light  and  easy  to  be  bonie.  Nay,  it 
enables  ns  even  to  "  glory  in  tribulations."  But  when 
thou  withdrawest  thy  presence — when,  by  our  sins,  we 


144         BOOK  FOPw  THE  SABBATH, 

create  a  distance  between  tliee  and  our  souls,  Low 
heavy  are  our  spirits  !  Nothing  then  can  impart  comfort 
or  satisfaction.  To  a  heart  that  has  once  felt  thy  lore, 
it  is  not  in  the  power  of  sublunary  objects  to  afford  sub- 
stantial bliss.  But,  O  Lord,  though  our  sins  have  sep- 
arated between  thee  and  us,  yet  when  we  return  with 
weeping,  thou  art  ever  ready  to  meet  us,  and  to  "  restore 
to  us  the  joy  of  thy  salvation."  Thou  dost  even  hasten 
to  embrace  us,  and  to  bestow  upon  us  anew  the  tokens 
of  thy  love.  Thou  lookest  tenderly  upon  thy  penitent 
children.  When  they  seek  thee  sorrowing,  thou  art 
always  near.  Thy  voice  seems  to  say,  "Be  of  good 
cheer ;  thy  sins  are  forgiven  thee."  Blessed  be  thy  name, 
gracious  Saviour,  that  now  thou  art  risen,  andhast  given 
us  the  assurance  that  thou  wilt  be  with  thy  people,  not 
only  in  their  sohtude,  but  where  two  or  three^^hem 
are  "  gathered  together  in  thy  name."  Oh,  may  OTff  souls 
ever  live  beneath  the  hght  of  thy  countenance  !  WTien 
we  lose  sight  of  thee,  our  Lord,  may  we  go  weeping 
till  we  find  thee.  Let  our  hearts  never  be  at  rest  when 
thou  art  absent.  Let  it  not  be  in  the  power  of  any 
(feature  to  separate  us  from  thy  lore.  Reign  supreme 
^  in  our  affections,  and  reign  there  for  ever.    Amen. 


MEDITATION  IV. 

FRUITS    OF   HOLINESS. 

Herein  is  my  Father  glorified,  that  ye  bear  much  fruTt ;  89 
shall  ye  be  my  disciples,  John  xv.  8. 

God's  glory  is  the  great  end  of  salvation.  The 
whole  plan  tends  to  illustrate  the  wisdom,  power, 
goodness,  justice,  and  mercy  of  God.  Christians 
should  be  specimens  of  the  Divine  workmanship. 
If  the  change  which  grace  has  wrought  in  them,  be 


FRUITS   OF   HOLINESS.  145 

not  strikingly  manifest,  God  is  dishonoured,  and  the 
gospel  despised.  After  all  that  God  the  Father 
has  done  in  sending  his  Son,  and  Christ  the  Son 
has  done  in  dying  for  us,  if  we,  who  profess  to  be 
redeemed,  do  not  exhibit  unequivocal  evidence  of 
the  power  and  reality  of  religion,  our  conduct  must 
bring  reproach  on  our  profession.  But  if,  on  the 
contrary,  all  men  are  obliged  to  confess  the  power 
of  God  in  our  conversion,  and  the  purity  of  the 
gospel  in  our  lives,  we  then  glorify  Him  who  is  "the 
author  and  the  finisher  of  our  faith."  The  more 
exuberant  and  healthful  the  fruits,  the  more  excel- 
lent is  the  tree.  If  after  we  have  borne  only  "  fruit 
unto  death,"  we  begin  to  show  the  "fruit  which  is 
unto  holiness,"  men  will  be  obliged  to  acknowledge 
in  us  the  grace  of  God.  Our  light  will  then  so 
shine,  that  others  may  be  led  also  to  glorify  our 
Father.  Then  we  may  boldly  announce  ourselves 
the  disciples  of  Jesus,  and  fear  no  charge  of  hypo- 
crisy or  inconsistency.  It  will  be  evident  that  we 
have  been  with  Jesus,  and  that  we  bear  somewhat 
of  his  image.  Our  usefulness  will  be  extended, 
our  hope  become  confirmed,  and  our  zeal  burn 
with  a  steady  and  increasing  flame.  God  will  then 
acknowledge  us  as  his,  and  will  at  last  receive  us 
with  the  welcome,  "  Well  done,  good  and  faithful 
servants." 

Prayer. — Grant,  O  mercifal  God,  unto  thy  sei-vants, 
the  grace  of  thy  Holy  Spirit,  to  enable  us  to  live  to  thy 
glor3\  May  the  same  power  which  brought  us  "  out  of 
darkness  into  thy  marvellous  light."  assist  us  to  "  walk 
in  the  light,  as  thou  art  in  the  light."  The  eyes  of  the 
world,  we  know,  are  fixed  upon  us ;  yea,  we  are  watched 
13 


146  BOOK   FOR   THE    SABBATH. 

by  angels,  by  devils,  and  men.  Our  spiritual  enemies 
stand  ready  to  triumph  in  our  downfall.  Every  artifice 
of  Satan  is  employed  to  accomplish  it.  Wicked  men 
would  gladly  find  in  our  conduct  an  argument  against 
thy  cause.  But,  O  Lord,  "  hold  thou  us  up,  and  we  are 
safe."  Our  trust  is  in  thy  grace  alone.  We  have  no 
ability  to  secure  or  to  advance  our  own  spiritual  interests. 
To  thee  we  cling  as  to  "  the  strength  of  our  heart." 
Never  for  one  moment  forsake  us.  We  mourn  that  our 
life  has  been  thus  far  so  poor  a  testimony  to  the  power 
of  thy  gospel.  We  are  humbled  in  the  dust  at  the  re- 
collection of  our  sins.  Oh,  how  often  have  we  dishon- 
oured thee  !  But,  heavenly  Father,  let  us  now  cast  off 
the  works  of  darkness,  and  put  on  the  armour  of  light.. 
Let  us  henceforth  exhibit  the  fruits  of  holiness.  Yea. 
let  us  bear  much  fruit.  May  we  be  enabled  to  gain 
one  victor}'^  after  another,  until  every  sin  shall  be  over- 
come, and  every  gospel  grace  shall  adorn  our  souls- 
Oh,  make  us  "  holy  as  thou  art  holy."  All  this  we 
entreat  for  Jesus'  sake.     Amen. 


MEDITATION  V. 

E.ISEN    WITH    CHRIST. 

If  ye  then  be  risen  with  Christ,  seek  those  things  which  are 
above,  where  Christ  sitteth  on  the  right  hand  of  God, 
Col.  iii.  1. 

Risen  with  Christ !  What  can  be  the  meaning" 
of  the  sacred  penman  7  How  are  Christians  risen 
with  Christ  ?  It  is  evident  that  the  language  is 
highly  figurative.  "  Ye  are  risen  with  him,"  say? 
the  apostle  in  the  twelfth  verse  of  the  preceding 
chapter,  "  through  the  faith  of  the  operation  of 
God,  who  hath  raised  him  from  the  dead."  Our 
faith,  then,  wrought  in  us  by  the  power  of  God. 


RISEN   WITH    CHRIST.  147 

disconnects  our  souls  in  a  sense  from  "  things 
seen,"  and  introduces  us'  to  "  things  not  seen." 
We  leave  behind  us  as  motives,  and  as  principal 
means  of  enjoyment,  the  things  of  earth,  and  we 
walk  by  the  light  of  things  celestial.  This  is  our 
resurrection,  whereby  we  are  likened  to  our  glo- 
rious Lord,  who  came  forth  from  the  darkness  of 
the  grave,  and  ascended  above.  Having  thus  risen 
with  Christ,  we  must,  of  course,  direct  our  vision 
to  him,  S.nd  to  the  scenes  with  which  he  is  sur- 
rounded. We  must  "  seek  those  things  which  are 
above,  where  Christ  sitteth  on  the  right  ha  id  of 
God."  Our  deepest  interest  should  be  concentra- 
ted on  heaven.  There  dwells  he  whom  our  soul 
loveth — our  Father,  Redeemer,  and  Sanctifier. 
There  is  the  congregation  of  angels,  and  the  spirits 
of  the  just  made  perfect;  all  sinless,  and  dwelling 
in  a  region  that  is  pure.  Why,  then,  should  we 
be  enamoured  of  earth  1  Why  fear  to  cross  death's 
dark  vale? 

"  Oh,  if  my  Lord  would  come  and  meet, 

My  soul  would  spread  her  wings  in  haste ; 
Fly  fearless  through  death's  iron  gate, 
Nor  feel  the  terrors  as  she  pass'd." 

Prayer. — We  acknowledge  ^\'ith  shame  and  contii- 
tion,  O  Lord,  that  our  aftections  have  been  •'  earthly 
and  sensual."  So  weak,  for  the  most  part,  has  been 
our  faith,  that  we  have  seldom  had  a  distinct  and  im- 
pressive view  of  '*  the  invisible  things  of  God."  We 
have  hence  been  criminally  influenced  by  carnal  hopes 
and  pleasures.  Alas !  we  have  not  lived  as  those  should 
live,  who  profess  to  be  "  crucified  to  the  world" — to 
have  "  risen  with  Christ."  Help  us  truly  to  repent  of 
our  earthly -mindedness  ;  and  oh,  impait  to  us  that  faith 


148  BOOK    FOR   THE    SABBATH. 

which  "  worketh  by  love,  purifieth  the  heart,  and  over- 
cometh  the  world."  Turn  away  our  eyes,  O  Lord, 
from  beholding  vanity.  Let  us  henceforth  "  rise  to 
newness  of  life."  Separating  our  thoughts  from  this 
vain  world,  enable  us  to  "  seek  those  things  which  are^ 
above,  where  Christ  sitteth  on  the  right  hand  of  God." 
Blessed  Jesus !  one  glimpse  of  thy  ineffable  glory  shall 
draw  our  affections  from  all  that  is  bright  and  attractive 
on  earth.  Disclose  thyself  then  to  our  view  ;  give  us 
elevating  conceptions  of  the  heavenly  state  ;  that  hence- 
forth we  may  be  dead  to  the  world,  and  that^ur  "  life 
may  be  hid  with  Christ  in  God." 


MEDITATION  VL 

•ALL    VANITY. 

Then  I  looked  on  all  the  works  that  my  hands  had  wrought, 
and  on  the  labour  that  I  had  laboured  to  do  :  and,  behold, 
all  was  vanity  and  vexation  of  spirit,  and  there  was  no 
profit  under  the  sun^  Eccl.  ii.  11 

The  author  of  the  book  of  Ecclesiastes  gives  us 
his  experience  of  the  unsatisfying  nature  of  all 
worldly  honours  and  pleasures.  Every  thing  that 
could  please  the  eye,  charm  the  ear,  gratify  the 
taste,  or  amuse  and  enrich  the  mind,  was  by  him 
sought  and  enjoyed.  The  whole  circle  of  earth's 
pleasures  was  tested.  But  in  the  end  all  was 
pronounced  "vanity  and  vexation  of  spirit."  The 
disappointment  results  from  the  very  nature  of  the 
soul.  Its  capacity  being  illimitable,  no  finite  en- 
joyment can  fullymeet  its  enlarged  desires.  Nothing 
but  a  faithful  discharge  of  duty,  and  the  approving 
smile  of  God,  can  make  the  soul  happy.     Give  it 


ALL   VANITY.  149 

what  you  will,  gratify  every  earthly  wish,  it  will 
still  be  wretched  if  it  be  without  God.  All  below 
is  vanity.  The  consideration  that  worldly  good 
must  so  soon  be  relinquished  is  of  itself  enough  to 
cast  a  shade  over  its  enjoyment.  The  heart  must 
feel  that  there  is  nothing  permanent  here.  "  Life 
is  but  a  vapour."  All  earth-born  pleasures  arc 
transitory.  Death  withers  every  flower  that 
blooms.  Man  is  hurried  to  the  tomb,  and  then 
forgotten.  If,  then,  all  below  be  stamped  with 
vanity,  oh,  let  us  seek  our  all  in  God.  Let  us 
relinquish  in  desire  what  we  have  been  accustomed 
so  much  to  value  ;  that  the  soul  may  start  anew 
in  the  race  for  a  prize  worthy  of  her  struggles, 
and  which,  when  obtained,  will  amply  reward  her 
toils.  Let  us  fix  our  eye  on  the  "  crown  of  glory 
which  fadeth  not  away."  Let  us  deliberately 
renounce  this  vain  world,  and  take  God  for  our 
only  and  all-sufficient  portion.  Whether  on  earth 
we  are  known  or  unknown,  honoured  or  despised, 
this  one  thing  let  us  seek  after — to  secure  the 
favour  of  God,  to  enjoy  his  presence,  and  at  last  to 
inherit  his  glorious  kingdom. 

Prayer. — Unsatisfying,  O  Lord  our  God,  as  the 
world  is,  still  a  strange  infatuation  exists  within  our 
hearts,  which  leads  us  to  covet  its  distinctions  and  its 
pleasures.  So  far  as  thou  hast  permitted  us  to  test  its 
power  to  produce  happiness,  we  have  been  invariably 
disappointed.  We  have  found  it  to  be  "  vanity  and 
vexation  of  spirit."  Its  sweetest  pleasures  have  turn- 
ed bitter  in  the  enjoyment.  Its  loveliest  scenery  can- 
not charm  us  apart  from  thee ;  and  its  honours,  so  far 
as  obtained,  have  proved  but  empty  bubbles.  Yet 
why,  O  Lord,  do  we  still  hanker  after  these  vain 
13* 


150  BOOK   FOR   THE   SABBATH. 

delights  ?  Why  do  we  not  leam  to  appreciate  them 
truly  ?  Come  thou  into  our  souls,  with  all  thy  fulness, 
and  then  will  our  hearts  quickly  bid  adieu  to  them. 
Thou  knowest  that  we  are  never  satisfied,  never  happy, 
when  we  are  not  living  to  thee,  and  holding  sweet 
communion  with  thee.  Thou  Ivnowest  how  weary  is 
the  soul,  though  sun-ounded  with  earthly  good,  if  thou 
art  not  with  us,  or  if  we  have  failed  to  place  thee  first 
in  our  affection.  We  return  to  thee,  our  rest.  We 
fly  to  thee,  our  God,  once  more ;  and  do  thou,  O  our 
heavenly  Father,  return  unto  us,  and  dwell  in  us  for 
ever,  for  Jesus'  sake.    Amen. 


MEDITATION  VII. 


THE     INVITATION. 


Come  unto  me,  all  ye  that  labour  and  are  heavy  laden,  and 
I  will  give  you  rest,  Matt.  xi.  28. 

Who  is  there  to  whom  this  invitation  is  not 
applicable  ?  How  few  can  be  found,  who  do  not 
"  labour  for  that  which  satisfieth  not,"  or  who  do 
not  at  times  feel  the  burden  of  a  guilty  conscience  ? 
But  there  is  a  class  for  whom  the  kind  compas- 
sionate Saviour  especially  intended  it.  There  are 
hearts  subdued  and  softened  by  Divine  grace, 
which  are  yet  still  enveloped  in  darkness,  and 
oppressed  with  an  inward  weight  of  sorrow.  They 
are  personified  in  the  "  bruised  reed  and  the 
smoking  flax."  From  some  inscrutable  causes, 
traceable  possibly  to  their  physical  constitution, 
they  go  mourning  as  in  sackcloth,  considering  that 
the  promises — those  well-springs  of  consolation — 
are  not  written  for  them,     "  Oh,  ye  afflicted,  tossed 


THE   INVITATION.  151 

with  tempest,  and  not  comforted"  listen  to  the 
sweet  inviting  voice  of  the  Saviour,  "  Come  unto 
me,  all  ye  that  labour  and  are  heavy  laden,  and  I 
will  give  you  rest."  Is  not  this  language  suited 
to  such  as  ye  are?  Can  ye  not  venture  to  ap- 
proach, and  touch  by  faith  "  the  hem  of  his 
garment  ?"  Heavy  as  may  be  the  load  of  guilt  on 
the  soul,  do  ye  not  remember  that  "  the  blood  of 
Jesus  Christ  cleanseth  from  all  sin?"  Dark  as 
your  path  may  be,  do  ye  not  know,  that  "  he  is  the 
Light  of  life  ?"  High  as  the  waves  may  rise, 
and  loud  as  the  winds  may  roar,  does  he  not 
address  your  trembling  soul,  and  say,  "  It  is  I,  be 
not  afraid?"  He  says,  "I  urill  give  you  rest." 
Thousands  have  ventured  on  this  promise,  and 
found  the  peace  which  they  sought.  "  Go  thou, 
and  do  likewise."  Let  not  unbelief — so  dishonour- 
ing to  Jesus — hold  you  back  any  longer.  You 
have  not  to  "  ascend  up  into  heaven  to  bring 
Christ  down,  nor  to  descend  into  the  grave  to 
bring  him  up  again  from  the  dead.  His  word  is 
aigh  thee  ;"  yea,  he  himself  is  nigh  unto  thee.  It 
is  only  to  "  believe  in  thy  heart"  the  word  which 
he  has  spoken,  and  light  shall  break  in  upon  thy 
soul.  Haste,  then,  at  the  call  of  Jesus.  Seek  rest 
for  thy  troubled  spirit  no  where  else ;  for  it  is  to 
be  found  in  him  alone. 

Prater. — Why,  O  Lord,  are  these  hearts  so  slow  to 
behave  thy  word,  so  reluctant  to  appropriate  it  ?  From 
the  realms  of  light  and  glory  thou  didst  come,  veihng 
[thy  Di\dnity  in  a  fleshly  form,  suffering  eveiy  extremity 
of  pain  and  grief,  yea,  even  death  itself,  to  redeem  us, 
and  yet  we  are  tempted  to  entertain  a  guilty  distrust  of 


152  BOOK  FOR   THE   SABBATH. 

thee.  We  feel  as  if  all  this  could  not  have  been  done 
and  suffered  for  us.  But,  Lord,  we  know  thy  word 
maketh  no  exceptions.  It  hath  not  singled  us  out,  and 
said.  Thy  blood  was  not  shed  for  us,  thy  promises  were 
not  for  our  comfort.  Oh  no ;  blessed  be  thy  name,  the 
sacrifice  on  Calvary  was  for  sinners.  The  voice  of 
invitation  is  to  all  who  feel  their  sins.  It  is  the  "  weary 
and  heavy  laden"  whom  thou  hast  invited  to  thy  bosom. 
"Why,  then,  may  we  not  come  ?  Weighed  down  with 
griefs  and  sorrows,  we  surely  need  the  rest  which  thy 
pardoning  mercy  alone  can  confer.  Unworthy  as  we 
are,  we  would  venture  to  thy  feet.  Oh  take  away  that 
unbelief  which  has  been  so  long  the  barrier  between 
thee  and  our  souls.  May  we  look  out  of  ourselves — 
where  all  is  so  dark — and  fix  our  gaze  upon  the  cross, 
where  all  is  radiant  with  the  light  of  hope. 


MEDITATION  VIII. 


ALL    FOR    THE    BEST. 


An^  we  know  that  all  things  work  together  for  good  to  them 
that  love  God,  to  them  who  are  the  called  according  to 
his  purpose,  Rom.  viii.  28. 

The  believer,  when  under  the  hidings  of  God's 
face,  or  when  smarting  under  the  rod  of  temporal 
distress,  is  often  ready  to  say,  "  All  these  things  are 
against  me."  Owing  to  the  weakness  of  his  faith, 
he  concludes  that  "  God  has  forgotten  him."  He 
forgets  that  "  whom  the  Lord  loveth  he  ehasteneth, 
and  scourgeth  every  son  whom  he  receiveth  ;" 
that  his  Lord  once  said,  "  In  the  world  ye  shall 
have  tribulation."  To  sink  down  under  troubles, 
and  conclude  that  there  is  no  relief  for  us,  is  to 


ALL    FOR   THE    BEST.  153 

distrust  our  Father's  care,  and  to  doubt  his  ever- 
lasting love.  It  may  not  seem  good  to  God,  who 
orders  each  event  of  our  lives,  to  grant  us  the 
prosperity  which  we  naturally  desire.  He  may 
discover  in  us  so  much  remaining  depravity, 
developed  in  the  forms  of  pride,  sensuality,  or  self- 
seeking,  as  to  make  it  necessary  to  visit  us  with 
the  rod  of  correction.  When  that  rod  is  intendpd 
to  extirpate  these  sins,  should  we  not  be  prepared 
to  kiss  it  ?  Is  it  not  designed  to  wean  us  from  the 
world,  and  to  drive  us  more  closely  to  the  bosom 
of  eternal  love  1  "  All  things" — including  of 
course  these  very  trials — will  "  work  together  for 
good."  Are  we  sick  and  suffering  in  body? 
Let  us  not  despair  ;  the  affliction  shall  work  for 
our  good.  Relief  will  come  in  due  time ;  or  if 
the  sickness  "  be  unto  death,"  God  can  make  it 
conducive  to  a  calm  or  triumphant  departure. 
Doubt  not  that  his  mercy  is  in  it.  Art  thou  poor, 
and  apprehensive  that  thy  wants  may  not  be  sup- 
plied ?  Oh,  trust  in  thy  Father's  care,  who  will 
"  withhold  no  o-ood  thino^  from  them  that  walk 
uprightly."  Do  enemies  beset  thy  path?  God 
can  change  the  bitterest  of  them  into  friends,  or 
can  defend  and  deliver  thee.  And  what  though 
all  these  afflictions  press  upon  the  soul  at  once, 
even  then  the  promise  is  not  nullified  ;  it  is  only 
made  the  more  precious.  But  remember,  that 
when  heaven  is  attained,  these  sorrows  will  be  felt 
no  more  for  ever. 

Prater. — How  precious,  O  God,  are  thy  promises. 
They  apply  to  us,  thy  sinful  and  suffering  children, 
under  all  circumstances.     Thou  hast  declared,  that  of 


154  BOOK   FOR   THE    SABBATH. 

chastisement  all  of  us  must  be  partakers  ;  tbat  the  way 
to  thine  abode  is  rough  and  thoniy.  Why,  then,  should 
we  fear  to  walk  in  it  ?  Why  wish  to  tread  a  smooth  and 
easy  path  ?  Our  sufferings,  we  acknowledge,  are  caused 
by  our  sins.  Instead  of  hating  and  suppressing,  we 
have  cherished  them.  Yes,  we  have  known  them  to  be 
offensive  to  thy  pure  eyes,  and  yet  we  have  coimnitted 
and  recommitted  them.  Shouldstthou,  OLord,  afflict 
us  still  more  heavily  ;  shouldst  thou  embitter  our  whole 
life  with  aggravated  suffering,  and  then  cast  us  into 
hell ;  it  would  be  but  the  just  reward  of  our  rebellion. 
But,  gracious  Father,  we  come  to  plead  for  forgiveness 
through  Jesus  Christ.  Oh,  for  his  sake  pardon  us,  and 
pennit  us  to  take  hold  of  the  promises,  and  call  them 
ours.  Thou  hast  said  that  "  all  things  shall  work  to- 
gether for  good  to  them  that  love  God."  Grant  that  we 
may  love  thee,  and  have  the  evidences  of  that  love,  by 
*'  keeping  thy  commandments."  Then  may  we  "  glory 
even  in  tribulations."  Then,  whatever  be  our  earthly 
lot,  joyous  or  sad,  one  sweet  promise  shall  gild  the  dark- 
est hours  of  our  existence.  We  shall  be  cheered  by  the 
thought  that  all  things  are  working  together  for  our 
good  ;  and  when  we  have  done  and  suffered  thy  wall 
on  earth,  we  shall  be  admitted  to  thy  glory,  to  see  thy 
face,  and  to  sing  thy  praises  for  ever.     Amen. 


MEDITATION  IX. 

THE  HEART  OF  UNBELIEF, 
Take  heed,  brethren,  lest  there  be  in  any  of  you  an  evil  heart 
of  unbelief,  in  departing  from  the  living  God,  Heh.  iii.  12. 
The  unbelief  of  the  ancient  Israelites  is  a  beacon 
to  all  succeeding  generations.  For  whilst  Jehovah, 
by  a  miraculous  symbol,  was  guiding  them  through 
the  desert,  feeding  them  also  by  miracle,  and  show- 
ing himself  amidst  the  most  sublime   and  over- 


THE   HEART   OF   UNBELIEF.  155 

powering  visions,  they  were  ever  and  anon  for- 
saking him  and  turning  to  the  worship  of  idols. 
Their  conduct,  however,  is  but  an  illustration  of  the 
wickedness  of  human  nature  generally.  There  was 
in  them  "  an  evil  heart."  This  fully  explains  their 
conduct.  But  the  same  evil  heart  exists  in  us. 
The  people  of  God,  but  partially  sanctified,  see  and 
feel  this  secret  depravity.  It  is  the  fruitful  source 
of  all  their  misery.  It  fosters  unbelief,  a  sin  upon 
which  God  looks  with  peculiar  abhorrence.  Oh, 
this  hateful  unbelief!  What  Christian  does  not 
mourn  over  it  as  the  great  barrier  between  God 
and  the  soul  ?  Unbelief  leads  us  to  doubt  some- 
times even  the  existence  of  God.  It  is  this  which 
weakens  our  confidence  in  the  precious  truths  of 
revelation.  It  is  this  which  represents  earth's 
pleasures  as  substantial,  and  heaven  but  as  a  fanci^ 
ful  vision.  How  does  it  paralyze  every  spiritual 
effort !  How  does  it  quench  every  spark  of  zeal, 
and  drive  us  to  a  melancholy  distance  from  God  ! 
Let  us  then  take  heed,  lest  this  unbelief  be  found 
in  us.  Oh,  let  us  cultivate  a  strong  confidence  in 
God  !  Let  us  live  near  the  cross,  and  be  much  in 
the  study  of  his  word.  Daily  let  us  resort  to  the 
Saviour  with  the  petitions,  "  Lord,  increase  our 
faith  ;"  "  Help,  Lord,  our  unbelief"  Since  faith 
is  the  gift  of  God,  let  us  earnestly  wrestle  for  it. 
The  more  faith  we  have,  the  nearer  shall  we  live  to 
God.  Unbelief  drives  us  from  him,  but  faith 
draws  us  to  his  arms. 

Prayer. — We  would  bring  these  unbelieving  hearts 
to  thee,  O  God,  and  beseech  thee,  through  Jesus  Christ, 
toconfinn  our  faith.     Oh  that  we  could  have  and  retain 


156  BOOK   FOR   THE   SABBATH. 

a  deep  impression  of  thy  perpetual  presence  !  We  would 
fain  act  under  the  constant  belief  that "  thou  God  seest 
us."  We  desire  that  measure  of  faith  which  shall  re- 
cognize thy  presence  in  eveiy  created  object,  and  thy 
direct  agency  in  eveiy  event  of  our  lives.  Help  us  to 
believe  unwaveringly  in  thy  holy  word,  and  to  rely  im- 
plicitly on  all  thy  promises.  Let  not  the  adversary  beget 
in  us  distrust  of  thy  pro\'idence,  nor  a  doubt  of  thy  sa- 
cred truth.  May  we  receive  all,  however  mysterious ; 
and  cast  our  souls  upon  thy  testimonies.  May  we  take 
hold  of  Christ  as  the  sure,  the  only  foundation  ;  and  let 
no  influence  of  Satan,  no  secret  depra\dty  of  the  heart, 
shake  our  hope  and  tmst  in  the  gracious  Mediator. 
Lord  Jesus,  increase  our  faith.  Let  us  take  thee  as  thou 
art  offered  in  the  gospel,  to  be  our  Prophet,  our  Priest, 
and  our  King.  Yea,  we  do  now  commit  the  keeping  of 
our  souls  to  thee.  Weak  indeed  is  our  faith,  yet  it  is 
enough — blessed  be  thy  name  ! — to  enable  us  sincerely 
to  do  this.  O,  root  out  from  these  hearts  every  unbe- 
lieving thought.  Enthrone  thyself  within,  and  subdue 
our  will  to  the  obedience  of  the  faith ;  and  when  faith  is 
no  more  needed,  may  we  see  thee  without  a  cloud  to  dar- 
ken our  vision,  and  dwell  in  thy  redeeming  love  for  ever. 


MEDITATION  X. 

TIME  PRECIOUS. 
Redeeming  the  time,  because  the  days  are  evil,  Eph.  v.  16. 
Christians  reflect,  with  sorrow  and  self-upbraid- 
ing, on  the  unprofitable  and  sinful  manner  in  which 
much  of  their  lives  has  been  spent.  Before  the 
grace  of  God  was  revealed  in  us,  how  were  our 
days  and  nights  given  to  vanity  !  And  even  since 
we  profess  to  be  swayed  by  higher  principles,  how 
have  we  neglected  or  misimproved  many  of  our 


TIME   PRECIOUS.  157 

Opportunities  for  doing  or  for  obtaining  good !  What 
progress  in  holiness  might  we  have  made,  had  we 
applied  as  frequently  and  as  fervently  to  the  throne 
of  grace  as  we  might  have  done !  How  much 
of  Divine  truth  might  we  have  learned,  had  we 
studied,  as  diligently  and  prayerfully  as  we  might 
have  done,  the  sacred  record  !  How  many  souls 
might  have  been  instructed,  warned,  and  possibly 
saved,  had  we  been  as  faithful  as  we  ought  to  have 
been,  in  using  the  influence  over  others  which  Pro- 
vidence has  given  to  us  !  Alas  !  we  must  acknowl- 
edge, that  in  all  things  we  have  come  short.  Our 
days  have  been  days  of  evil.  How  can  we  look 
back  upon  the  past  without  shame  and  contrition  ? 
Much  precious  time  has  been  lost.  Yes,  it  is  gone, 
never  to  return.  The  opportunities  for  usefulness 
Avhich  have  been  lost,  are  lost  for  ever.  There  is 
only  one  way  in  which  time  can  be  redeemed.  It 
is,  by  seizing  the  present  moments,  and  consecra- 
ting them  all  to  God.  It  is  by  beginning  at  once, 
and  in  good  earnest,  to  labour  for  the  salvation  of 
^souls.  In  this  way  alone  can  we  redeem  the  time. 
Prayer. — O  God,  we  raoum  over  time  lost,  yea, 
murdered,  in  sinful  pleasures  or  in  guilty  indolence. 
We  have  been,  for  the  most  part,  only  "  cumbering  the 
ground ;"  and  justly  might  we  have  been  Cut  down,  and 
made  the  monuments  of  thy  severe  displeasure.  But 
oh,  for  the  sake  of  thy  daar  Son.  spare  us  a  little  longer. 
*'  Hide  tliv  face  from  our  sins,  and  blot  out  all  our  ini- 
quities." Let  not  our  past  unfaitlifuliless  provoke  thee 
to  destroy  us.  Give  us  grace,  that  we  may  commence 
anew  thy  service,  and  consecrate  every  power  we  pos- 
sess to  the  great  work  of  salvation.  We  renevvx^dly  give 
ourselves  away  to  thee,  O  Lord.  May  what  remains  of 
14 


15S  BOOK   FOR   THE    SABBATH. 

life  be  devoted  to  thy  service.  Show  us  what  thou 
wouldst  have  us  to  do.  Make  the  path  of  duty  plain 
before  our  face.  Let  thy  holy  pro\ddence  open  before 
us  fields  of  usefulness,  and  thy  grace  dispose  us  and 
enable  us  to  enter  them,  and  faithfully  to  labour  until 
thou  shalt  call  us  to  our  account;  and  then  acknowl- 
edging ourselves  but  "  unprofitable  servants,"  we  wiU 
hope  for  thine  aj)proval,  and  for  an  admission  to  the 
joys  of  thy  kingdom,  solely  for  the  sake  of  Jesus  our 
Savio\ir.     Amen. 


MEDITATION  XI. 


GRATITUDE. 


Bless  the  Lord,  O  my  soul ;  and  forget  not  all  his  benefits, 
Psalm  ciii.  2. 

There  is  no  duty  more  delightful  than  that  of 
praise.  The  Psalms  of  David  are  replete  with  it. 
His  devotions  ofttimes  consisted  wholly  in  it.  At 
one  time,  he  breaks  forth  in  the  ecstatic  language, 
"  O  give  thanks  unto  the  Lord  ;  call  upon  his  name  ; 
make  known  his  deeds  among  the  people.  Sing  unto 
him,  sing  psalms  unto  him :  talk  ye  of  all  his  won- 
drous works,"  Ps.  cv.  1,2.  At  another  he  calls  upon 
all  creation,  animate  and  inanimate,  to  assist  him  in 
praising  Jehovah's  great  and  glorious  name ;  and 
concludes  by  saying,  "  Let  every  thing  that  hath 
breath  praise  the  Lord,"  Ps.  cl.  6.  But  how  seldom 
do  we  imitate  this  pious  bard  in  his  holy  work  !  Alas, 
we  live  not,  I  fear,  as  near  to  the  mercy-seat  as  he 
did,  nor  do  we  breathe  so  much  of  the  atmosphere 
of  heaven.  Else  why  have  our  devotions  so  much 
of  the  slavish,  and  so  little  of  the  filial  spirit  in 
them?     Were  a  kind  earthly  parent  to  be  hourly 


GRATITUDE.  159 

bringing  us  new  tokens  of  his  favour,  should  we  not 
expresi  our  gratitude  for  such  favours  ?  Why  then 
are  we  not  found  praising  our  heavenly  Father, 
"  who  daily  loadeth  us  with  benefits,"  and  "  who 
giveth  us  richly  all  things  to  enjoy?''  Oh,  the 
very  exuberance  and  constancy  of  his  gifts  seem,  in 
some  instances,  to  harden  the  heart.  Ungrateful 
man  !  Often  do  days  and  weeks  pass  away  marked 
by  this  guihy  forgetful ness.  And  is  it  possible, 
that  we  can  forget  that  Being  "  in  whom  we  live 
and  move,"  whose  hand  is  open  to  satisfy  our 
every  reasonable  desire,  and  to  whose  protecting 
care  we  owe  our  safety?  Above  ail,  can  we  forget 
the  love  which  he  has  bestowed  upon  us,  in  giving 
his  dear  Son  to  die  for  our  sins  ;  or  the  compassion 
which  that  Saviour  has  manifested  in  dying  to  re- 
deem us  ?  Never,  never  let  us  forget  these  infinite 
favours.  Let  us  pour  forth  our  praises  unceas- 
ingly to  God  and  to  the  Lamb.  Let  us  adopt  the 
language  of  David,  and  sing,  "  Bless  the  Lord,  O 
our  souls,  and  forget  not  all  his  benefits."  Let  us 
ask  ourselves,  morning,  noon,  and  night,  at  the 
close  of  the  week,  month,  or  year,  what  common 
and  special  favours  we  have  received  :  and  whilst 
we  humble  ourselves  for  our  sins,  let  us,  in  exalted 
strains,  praise  the  Lord  for  his  unmerited  mercies. 

Prayer. — O  Lord  God,  we  have  been  prone  to  over- 
look the  innumerable  favours  wherewith  thou  hast  dai- 
ly crowned  our  lives.  It  is  "  in  thee  that  we  live  and 
move."  Not  the  exertion  of  a  muscle  can  be  made 
without  thee.  Why  then  have  we  not  habitually  rec- 
ognised thy  upholding  hand  in  the  continuance  of  our 
forfeited  lives  ?     O,  pardon  thy  servants  for  this ;   and 


160  BOOK   FOR   THE   SABBATH. 

let  lis  hereafter  cease  not  to  praise  thee,  "  in  whose 
hand  our  breath  is,  and  whose  are  all  our  ways."  Thou 
dost  also  provide  us  with  food  and  raiment.  All  nature 
is  a  vast  store-house  for  the  supply  of  our  wants.  And 
yet  too  seldom  have  we  eaten  our  "  bread  with  glad- 
ness and  singleness  of  heart."  Through  what  troubles 
hast  thou  carried  us !  From  what  billows  of  adversity 
hast  thou  rescued  us !  In  what  perils  hast  thou  guarded 
us  I  Ten  thousand  thousand  mercies  have  fallen  around 
our  paths ;  and,  above  all,  and  as  if  to  crown  all,  thou 
hast  given  thine  only-begotten  Son,  and  hast  sweetly 
constrained  us  to  accept  of  salvation.  Thou  hast  been 
our  guide  through  all  our  weary  pilgiimage.  In  dark- 
ness thou  hast  been  our  light ;  in  soitow  our  consola- 
tion ;  in  despondency  our  only  trust  and  stay.  And 
shall  we  forget  all  these  benefits  ?  Shall  we,  in  view 
of  them,  refuse  to  praise  thee  1  O,  forgive  our  past  in- 
gratitude. Touch  these  cold,  unfeeling  hearts  with  thy 
grace ;  soften  them  into  penitence ;  and  awake  in  them 
a  permanent  feeling  of  gratitude  and  love ;  for  the  sake 
of  our  Advocate  and  Redeemer.   Amen. 


MEDITATION  XII. 

THE    PROMISED    SPIRIT. 

But  if  I  depart  I  will  send  him  [the  Comforterl  unto  you, 
John  xvi.  7. 

How  consolatory  is  the  language  of  our  Lord  to 
his  desponding  disciples!  He  had  intimated  to 
them  the  necessity  of  his  departure.  The  crisis 
had  come  when  he  must  "  lay  down  his  life  for  his 
sheep,"  and  go  to  pos.'^ess  his  mediatorial  throne 
in  heaven.  But  they  were  overwhelmed  at  the 
thought  of  losing  their  compassionate  Master. 
They  had  entertained  sanguine  expectations  as  to 


THE  PROMISED   SPIRIT.  161 

an  earthly  kingdom,  and  they  had  supposed  that 
its  honours  and  distinctions  would  naturally  fall  to 
themselves.  They  had,  however,  a  still  deeper 
source  of  sorrow.  They  dearly  loved  their  Lord; 
nay  more,  they  adored  him  as  "God  manifest  in 
the  flesh."  And  must  they  now  part  with  him  ? 
The  thought  is  agony.  But  Jesus  had  a  word  of 
consolation  suited  to  their  feelings.  He  speaks  of 
the  expediency  of  his  departure,  in  view  of  the  com- 
pletion of  his  great  work,  which  includes  the  de- 
scent of  the  Spirit,  as  well  as  the  sacrifice  on  the 
cross.  "  If  I  depart,"  says  Jesus,  "  I  will  send 
him  unto  you."  And  soon  this  blessed  Comforter 
came  according  to  promise,  to  assuage  their  grief, 
to  inspire  them  with  heavenly  gifts,  to  fill  them 
with  holy  boldness,  to  pour  light  into  their  minds, 
and  to  sustain  them  under  all  their  labours  and 
persecutions.  Still  does  the  same  Divine  Agent 
dwell  with  the  people  of  God.  Yes,  though  with 
our  bodily  eyes  we  no  longer  see  Jesus,  yet  does 
the  Spirit  "  receive  of  Christ's,  and  show  it  unto 
us."  It  is  through  the  Holy  Spirit  that  we  catch 
an  occasional  glimpse  of  Immanuel's  glory.  When, 
at  times,  our  strength  has  failed,  and  deep  depres- 
sion has  seized  upon  us,  have  we  not,  by  the  Holy 
Comforter,  been  lifted  up,  and  restored  to  the  light 
of  God's  countenance  ?  The  Holy  Spirit  dwells  in 
us,  if  we  are  the  children  of  God.  "  Your  body 
is  the  temple  of  the  Holy  Ghost,"  1  Cor.  vi.  19. 
And  does  this  heavenly  Guest  indeed  dwell  in  such 
polluted  hearts  as  ours  ?  How  careful  then  should 
we  be,  lest  by  pride  or  some  hateful  lust,  we  grieve 
him  away!  Let  us,  with  holy  jealousy,  watch 
14* 


162  BOOK   FOR   THE    SABBATH. 

against  any  rival  which  may  come  to  dispute  with 
him  the  possession  of  our  hearts.  Let  us  remem- 
ber the  exhortation,  "  Grieve  not  the  Holy  Spirit 
of  God,  whereby  ye  are  sealed  unto  the  day  of  re- 
demption," Eph.  iv.  30. 

Prater. — O  Divine  Spirit,  promised  by  the  Saviour, 
and  given  through  his  intercession,  come,  dwell  in  these 
polluted  hearts,  to  subdue  and  to  sanctify  them.  The 
heavens  have  received  our  Lord,  but  thou  hast  come 
to  reveal  him  to  our  faith.  Glorify  him ;  receiving  of 
his,  and  showing  it  unto  us.  Earnestly  we  desire  to 
know  more  of  Immanuel ;  we  would  be  enraptured 
with  his  beauties.  We  long  to  see  him  clothed  in  that 
resplendent  glory  which  irradiated  him  on  the  mount  of 
transfiguration.  But  if  that  be  too  blissful  a  revelation 
for  such  unworthy  sinners ;  at  least  show  him  unto  us, 
bowed  beneath  his  sufferings,  and  enable  us  to  weep 
over  sin,  the  cause  of  all  those  sufferings.  Blessed 
Comforter,  take  possession  of  us,  and  dwell  in  our 
hearts  for  ever.  We  would  be  thy  consecrated  temples. 
Expel,  we  beseech  thee,  every  polluting  image;  purify 
every  unhallowed  affection ;  and,  by  thy  grace,  make 
us  a  fit  residence  for  thyself.  We  would  be  wholly 
sanctified  ;  for  only  then  shall  we  be  supremely  blessed. 
Pardon  the  many  sins  Avhereby  we  have  so  often 
grieved  thee,  and  may  we  henceforth  be  vessels  of  ho- 
nour, purified  by  thy  indwelling,  for  the  Master's  use. 
Grant  this,  O  Lord,  for  Jesus'  sake.   Amen. 


MEDITATION  XIIL 

THE    LOVE    OF    CHRIST. 
For  the  love  of  Christ  constraincth  us,  2  Cor.  v.  14. 
The  love  of  Christ !    What  a  motive  to  one  who 
has  felt  its  constraining  influence !     Can  we  say 


THE   LOVE    OF   CHRIST.  163 

that  we  have  not  only  experienced  the  love  of 
Christ  to  us,  but  have  felt  in  return  the  outgoings 
of  love  to  our  blessed  Saviour  ?  The  apostle  Peter 
could  appeal  ingenuously  to  his  Lord,  and  say, 
"  Thou  knovvest  all  things:  thou  knowest  that  I 
love  thee,"  John  xxi.  17.  Impelled  by  this  love, 
he  went  forth  boldly  proclaiming  the  gospel,  and 
enduring  cheerfully,  for  Christ's  sake,  persecution 
and  death.  Paul  also  was  constrained  by  it  to  offer 
himself  a  living  sacrifice  unto  God.  It  bore  him 
above  all  his  trials.  It  was  the  fountain  of  his  joy, 
and  the  impulse  of  his  zeal.  Let  us  inquire,  then, 
how  much  influence  this  love  of  Christ  has  had 
over  us  ?  Has  it  led  us  to  practice  self-denial  for 
Jesus'  sake?  Has  it  fed  the  flame  of  our  devo- 
tions? Has  it  been  the  secret  spring  of  our  char- 
ities? Do  we  daily  go  up  to  Calvary,  and  study 
our  obligations  at  the  foot  of  the  cross?  See  on 
that  cross  the  adorable  Saviour  !  Behold  him,  who 
is  the  equal  of  the  Father,  stretched  in  bleeding 
agony — expiring  under  an  inconceivable  weight  of 
sorrow,  to  redeem  us  wretched,  guilty  men  !  All 
this  he  does  to  rescue  us  from  sin  and  from  hell,  to 
create  us  "  heirs  of  God,"  and  to  purchase  for  us 
"  an  inheritance  that  is  incorruptible."  And  what 
have  we  ever  done  for  him  ?  Let  us  weep,  that 
we  have  made  such  returns  of  ingratitude  and  sin. 
Let  us  renew  our  vows  at  the  foot  of  the  cross. 
Oh,  let  us  go  forth  to  our  work  with  increased  dili- 
gence. Short  may  be  the  time  that  is  left  us  to  la- 
bour for  our  Lord.  Soon  may  we  be  called  to  our 
account.  Be  it  ours,  to  say  with  Paul,  '•  Whether 
we  live,  we  live  unto  the  Lord ;  and  whether  we 


164  BOOK   FOR   THE    SABBATH. 

die,  we  die  unto  the  Lord  :  whether  we  live  there- 
fore, or  die,  we  are  the  Lord's,"  Rom.  xiv.  8. 

Prayer. — O,  our  adorable  Saviour,  when  we  reflect 
on  thy  matchless  love,  which  led  thee  first  to  pity  ns, 
then  to  come  into  this  polluted  world  to  redeem  us ; 
when  we  think  of  all  which  thou  hast  done  and  suffered 
for  us  sinful  wornis,  we  are  lost  in  wonder,  and  we 
cannot  find  language  to  express  our  obhgations.  But 
oh,  what  poor  returns  have  we  made  for  all  this  love  and 
compassion !  Well  might  we  hide  our  faces  in  the  dust ; 
nor,  but  for  thy  mercy,  could  we  venture  to  look  up  to 
thee,  whom  we  have  "  crucified  afresh."  'Twas  not 
enough  that  the  sins  of  our  unre generate  state  were  laid 
upon  thee  ;  we  have  added  to  that  oppressive  load,  by 
sinning  against  love  and  mercy  ;  dying  love  and  bound- 
less mercy.  Yet  doth  thy  love,  O  our  Saviour,  overtop 
all  these  mountains  of  iniquity.  It  says,  "  Thy  sins, 
which  are  many,  are  all  forgiven  thee."  Let  this  love 
reach  and  melt  our  obdurate  hearts.  Let  it  constrain  us 
to  "  live,  not  to  ourselves,"  but  to  thee,  "  who  hast  died 
for  us  and  risen  again ;"  and  whilst  the  children  of  this 
world  are  labouring  to  aggrandize  themselves,  may  we 
be  absorbed  in  the  work  of  glorifying  our  Master :  for 
us  to  live  may  it  be  Christ.  When  we  can  no  longer 
glorify  thee  on  earth,  then,  O  our  Saviour,  let  us  have 
a  place  in  that  bright  world  where  love  (that  grace 
which  outlives  faith  and  hope)  shall  endure  for  ever. 


MEDITATION  XIV.  | 

THE   CONTRAST. 

There  be  many  that  say,  Who  will  show  us  any  good?  Lord, 
lift  thou  up  the  light  of  thy  countenance  upon  us,  Ps.  iv.  6. 

How  unsatisfying  is  all  sublunary  good !    Such 
must  be  the  exclamation  of  every  honest  heart. 


THE   CONTRAST.  165 

Yet  should  we  infer,  from  the  eagerness  and  un- 
tiring diligence  with  which  worldly  pleasure  is 
pursued,  that  it  must  bring  to  its  possessor  entire 
satisfaction.  But  do  the  votaries  of  the  world  find 
the  good  which  their  imaginations  had  pictured? 
Is  there  no  disappointment,  no  drawback  in  their 
bliss  ?  Does  not  the  soul  secretly  ask,  if  this  is  all? 
Do  they  not  exclaim,  under  their  disappointment, 
"  Who  will  show  us  any  good  ?"  O  ye  worldlings, 
ye  sensual,  grovelling  souls,  do  ye  not  know  that 
ye  were  made  for  the  enjoyment  of  higher  and 
purer  bliss?  Do  ye  not  reflect  that  your  immortal 
nature  can  never  be  satisfied  with  the  good  which 
ye  are  pursuing?  Go  to  the  Christian,  and  learn 
where  the  true  source  of  happiness  lies.  He  has  a 
joy  that  is  unspeakable.  It  consists  in  the  light 
of  God's  countenance.  His  prayer  is,  "  Lord,  lift 
upon  us  the  light  of  thy  countenance."  Such  bliss 
cannot  be  yours  until,  forsaking  your  "  broken  cis- 
terns," you  turn  to  "  the  fountain  of  living  waters." 
The  Psalmist  declares,  that  the  light  of  Jehovah's 
countenance  affords  to  the  believer  more  real  joy, 
than  does  the  increase  of  worldly  substance  to  the 
avaricious.  Let  us  inquire,  then,  if  this  is  the  case 
with  us;  if  the  light  of  God's  countenance  is  de- 
sired more  strongly  than  the  influx  of  wealth  and 
honour  ?  Is  it  our  daily  prayer,  as  we  see  others 
struggling  for  earthly  gain,  "  Lord,  lift  upon  us 
the  light  of  thy  countenance?"  How  beautiful  the 
allusion  !  As  when,  after  a  night  of  darkness,  the 
dawning  rays  appear,  chasing  the  gloom  ;  or,  as 
when  through  the  murky  cloud,  spreading  its  thick 
folds  around,  the  full-orbed  sun  is  seen  bursting 


166  BOOK    FOR   THE    SABBATH. 

with  its  cheering  light ;  so,  O  God,  let  thy  revi- 
ving smiles  fall  on  our  dark  and  troubled  souls. 
Let  us  but  enjoy  the  light  of  God's  countenance, 
and  we  can  sing  in  the  absence  of  every  other 
good.  It  is  this  which  can  cheer  the  abodes  of 
poverty ;  which  can  gild  the  darkest  path  of  sor- 
row ;  which  can  make  the  heaviest  burdens  seem 
light ;  and  which,  when  the  vale  of  death  is  in 
view,  can  prove  an  undying  lamp,  to  light  the  soul 
in  triumph  across  it. 

Prater. — O  God,  the  Fountain  of  happiness,  we 
rejoice  that  in  Christ  Jesus  thou  art  reconciling  the 
world  unto  thyself.  Be  thou  reconciled,  we  beseech 
thee,  to  us.  Let  us  approach  thee  with  the  confidence 
of  children.  No  merits  of  our  own  have  we  to  plead. 
Our  holiest  services  are  polluted.  O  look  upon  the  face 
of  thine  Anointed,  and  for  his  sake  look  graciously 
upon  us.  Lord,  we  have  sinned  in  attempring  to  find 
our  happiness  in  things  below.  Forsaking  thee,  "  the 
Fountain  of  living  waters,"  we  have  turned  to  "  broken 
cisterns  which  can  hold  no  water."  Our  supreme  affec- 
tions ought  ever  to  have  been  fixed  on  thyself.  Then 
should  our  souls  have  found  a  sarisfying  portion.  Thou 
hast  taught  us,  by  experience,  the  emptiness  and  vanity 
of  this  world's  pleasures.  When  we  have  had  the  full- 
est measure  of  them,  they  have  appeared  most  vain. 
Thou,  O  God,  art  the  only  sarisfying  portion  of  the  soul. 
Separated  from  thee,  or  shut  out  from  the  light  of  thy 
countenance,  we  must  be  wretched.  It  is  hell  to  be 
removed  from  thy  presence,  though  surrounded  by  all 
that  earth  can  give.  It  is  heaven  to  enjoy  thee,  though 
bereft  of  all  besides.  O,  then,  "  lift  upon  us  the  hght 
of  thy  countenance ;"  grant  us  one  sweet  approving 
smile,  that  shall  assure  us  of  thy  everlasring  love,  for 
Jesus'  sake.    Amen. 


THE     REFUGE.  167 

My  Jesus,  thou  hast  taught 

Tliis  heart  to  love  but  thee  ; 
The  sweetest  joys  of  earth  are  fraught 

With  emptiness  to  me. 

If  sorrow  sliades  my  eyes, 

It  is  when  thou  art  fled  ; 
Deep  in  the  dust  my  spirit  hes. 

And  mourns  its  comforts  dead. 

The  world  has  lost  its  power 

To  soothe  this  inward  pain  ; 
To  me  it  is  a  faded  flower, 

That  cannot  bloom  again. 

But  when  thy  smile  appears, 

To  chase  this  gloom  away  ; 
How  bursts  my  song,  how  sink  my  fears 

My  night  is  turned  to  day. 

Then,  Lord,  no  more  permit 
This  heart  from  thee  to  rove  ; 
Oh  that  I  may  for  ever  sit 
At  thy  dear  feet,  and  love  I 


MEDITATION  XV. 

THE    REFUGE. 

God  is  our  refuge  and  strength,  a  very  present  help  in 
trouble,  Psalm  xlvi.  1. 
"  Man  is  born  unto  trouble,  as  the  sparks  fly  up- 
ward," Job  V.  7.  The  world  in  which  we  dwell 
is  but  "  a  vale  of  tears."  Sin  has  caused  these  tears 
to  flow;  and  every  sinner  must,  sooner  or  later,  pour 
in  his  contribution  of  personal  grief  to  swell  the 
general  tide  of  sorrows.  The  domestic  circle  must 
be  invaded  by  the  ruthless  hand  of  death.  Wealth 
may  abound  one  day,  to  be  succeeded  by  poverty 
the  next ;  or  even  if  retained,  may  prove  a  source 
of   anxiety  and  temptation   to  its   possessor.     In 


168  BOOK   FOR.   THE   SABBATH. 

short,  all  must  drink  of  the  bitter  cup.  Is  it  not 
wise,  then,  to  provide  against  the  months  that  are 
now,  or  that  are  drawing  nighj  when  we  are 
obhged  to  say  "  we  have  no  pleasure  in  them." 
Alas!  the  poor  sinner,  who  finds  all  his  happiness 
in  the  things  of  earth,  when  these  are  gone,  has 
nothing  left.  He  has  no  shelter  from  the  storm ; 
it  must  beat  upon  his  naked  head.  But  not  so 
the  Christian.  He  can  say,  under  the  severest  af- 
flictions, "  God  is  my  refuge  and  strength,  a  very 
present  help  in  trouble."  Oh,  what  an  unspeaka- 
ble blessing  to  have  an  almighty  support !  How 
calming  to  the  soul  in  the  dark  hour  of  adversity, 
to  be  able  to  pour  all  its  sorrows  into  the  bosom  of 
God  !  When  death  has  seemed  to  hover  over  us, 
to  aim  his  shafts  at  us  or  ours,  what  sweet  consola* 
tion  have  we  found  in  God  I  In  "  the  secret  place 
of  the  Most  High,"  we  have  been  able  to  dwell 
safely.  When  the  world  without  has  been  covered 
with  gloom,  all  has  been  sunshine  within.  When 
the  power  of  the  tempter  has  overwhelmed  us,  the 
arm  of  Jesus  has  lifted  us  up,  and  pointed  out  a 
way  of  escape.  Whatever  then  are  our  trials,  let 
us  still  trust  in  God.  Away,  ye  dark,  unbelieving 
thoughts  !  "  God  is  a  present  help  ;"  and  "  though 
he  slay  us,  yet  will  we  trust  in  him."  His  piomise 
is — whatever  is  our  situation,  "  My  grace  is  suffi- 
cient for  thee :  for  my  strength  is  made  perfect  in 
weakness,"  2  Cor.  xii.  9. 

Prayer. — O  God,  it  is  the  horn-  of  darknes,«.  "  '^^.en- 
fidness  and  ti'embling  have  come  iipon  us  an.'l  lion'or 
hath  overwhelmed  us."  Whither  can  we  look  but  nnto 
thee  ?     What  now  can  be  our  support  but  thv  Dfccious 


PRAYE,^   HINDERED.  169 

promises  ?  Thou  hast  declared  thyself  to  be  "  a  refuge" 
to  thy  people  ;  their  "  present  help  in  trouble."  Often 
have  thy  servants  experienced  the  truth  of  this  com- 
forting declaration.  When  trouble  and  soitow,  fear 
and  anxiety,  have  taken  hold  upon  them,  they  have 
fled  to  this  sweet  refuge.  They  have  poured  out  their 
souls  unto  thee,  and  thou  hast  helped  them  in  the  time 
of  their  distress.  Thou  hast  calmed  their  rising  fears, 
and  enabled  them  to  resign  every  event  into  thy  hands. 
What  peace  hath  then  pervaded  their  souls  I  Let  thy 
merciful  loving-kindness  then  visit  us  in  this  hour  of 
our  tribulation.  Hide  not  thy  face  from  us.  "  Put  not 
thy  servants  away  in  anger."  O  speak  peace  to  our 
troubled  spirits.  Hide  us  under  the  shadow  of  thy 
wings  "till  these  calamities  be  overpast."  Strengthen 
our  faith  to  take  a  firm  hold  of  thy  promises ;  and  let 
no  vicissitudes  of  this  life,  no  threatening  dangers 
shake  our  confidence  in  thee,  or  in  thy  declaration,  for 
the  sake  of  Jesus  Christ,  our  hope  and  our  Redeemer. 
Amen. 


MEDITATION  XVI. 

PRAYER    HINDERED. 

Ye  ask,  and  receive  not,  because  ye  ask  amiss,  that  ye  may 
cou&ume  it  upon  your  lusts,  James  iv.  3. 

It  is  important  to  investigate  the  spirit  with 
which  we  pray,  as  well  as  to  inquire  into  the  sub- 
ject-matter of  our  petitions.  We  may  pray  ear- 
nestly, and  for  things  in  themselves  lawful ;  but  the 
motive  which  actuates  to  the  duty  may  be  wrong. 
We  may  ask  for  heakh ;  not  that  when  received  it 
may  be  devoted  to  God,  but  that  we  may  be  en- 
abled more  perfectly  to  enjoy  our  earthly  pleasures. 
We  may  ask  for  temporal  prosperity  in  general, 
simply  because  we  naturally  shrink  from  suffering, 
15 


170  BOOK    FOR    TIIE    SABBATH. 

and  covet  enjoyment.  We  may  even  pray  for 
more  of  the  sensible  joj^s  of  religion,  because  of 
the  mere  pleasurable  excitement  which  accompa- 
nies them.  Alas  !  our  prayers  are  too  often  exclu- 
sively selfish.  The  glory  of  God  has  but  little  to 
do  with  them.  Not  seldom  do  we  mutter  over  a 
form,  whilst  the  heart  is  wandering  and  cold. 
When  we  have  finished,  we  scarcely  know  for 
what  we  have  been  praying,  nor  reflect  on  the 
dread  majesty  of  the  Being  whom  we  have  ad- 
dressed. The  sins  of  our  holy  things  are  not  the 
least  of  our  transgressions.  How  offensive  in  the 
sight  of  Heaven  must  have  been  many  of  our 
prayers !  Truly  we  need  not  wonder,  that  they 
are  not  oftener  answered.  "  We  ask,  and  receive 
not,  because  we  ask  amiss."  Oh  for  more  of  the 
spirit  of  prayer !  Why  do  we  not  oftener  avail 
ourselves  of  our  precious  privilege  of  coming  to 
the  mercy  seat?  May  we  not  there  disburden  our 
souls?  May  we  not  invoke  the  Divine  presence 
to  attend  us  on  our  pilgrimage?  May  we  not 
draw  upon  his  fulness,  even  "  grace  for  grace?" 
Has  he  not  said,  "  Draw  nigh  to  God,  and  he  will 
draw  nigh  to  you  ?"  James  iv.  8.  Is  not  the  mercy- 
seat  always  accessible  ?  Hear  his  inviting  voice  : 
''  Ask,  and  ye  shall  receive."  Have  we  not  also  an 
"  Advocate  with  the  Father,"  to  present  our  pray- 
ers ?  Only  let  us  ask  aright,  and  the  blessing  shall 
be  ours.  Let  our  prayers  be  importunate — sincere 
— submissive — with  faith  in  the  promises — prefer- 
red in  the  name  of  Jesus  ;  and  above  all,  having 
reference  to  the  glory  of  God,  and  we  cannot  doubt 
that  God  will  hear  and  answer  them. 


DIVINE   GUIDANCE.  171 

Prater. — O  Spirit  of  holiness,  breathe  into  our  souls 
the  true  feelings  of  devotion.  It  is  thy  merciful  pre- 
rogative to  help  our  infirmities.  We  are  bowed  down 
greatly.  Our  iniquities  are  so  great  that  we  cannot 
look  up.  Oh  lead  us  to  a  believing  view  of  the  atoning 
Lamb.  Let  us  feel  him  to  be  our  strength,  and  let  us 
see  in  him  our  pardon  and  our  righteousness.  Often, 
alas !  have  we  prayed  with  our  lips,  whilst  our  hearts 
have  been  far  from  God.  The  remembrance  of  such 
prayers  fills  us  with  shame  and  confusion  of  face.  Often, 
too,  have  we  asked  for  blessings  from  motives  which 
thou  couldst  not  approve  ;  and  sometimes,  we  fear,  even 
that  we  might  "  consume  them  on  our  lusts."  O  God, 
forgive  us  this  great  iniquity.  Draw  us  once  more  to 
thee,  and  fill  us  with  the  spirit  of  suppUcations.  Teach 
us  how  to  pray,  and  what  to  pray  for.  Let  us  wrestle 
as  did  Jacob  ;  let  us  sigh  and  monrn  as  did  Hannah ; 
let  us  repent  and  pray  as  did  the  publican.  May  we 
"come  boldly,"  yet  humbly,  "to  the  throne  of  grace, 
and  obtain  mercy,  and  find  grace  to  help  in  time  of 
need."  May  we  have  such  frequent  and  such  delight- 
ful communion  with  thee,  that  prayer  shall  be  our  daily 
bread  ;  that,  like  Enoch,  we  may  walk  with  God.  Amen. 


MEDITATION  XVII. 

DIVINE  GUIDANCE. 
Lord,  what  wilt  thou  have  me  to  do  ?  Acts  ix.  6. 
How  often  is  the  path  of  duty  involved  in  ob- 
scurity, which  nothing  but  light  from  heaven  can 
dissipate!  But  it  is  the  believer's  privilege  to 
implore  the  God  of  all  grace  to  point  out  to  him 
the  way  in  which  he  should  go.  As  to  practical 
religion,  there  is  a  general  course  or  tenour  of  feel- 
ing and  action  which  is  comparatively  plain.  In 
all  ordinary  circumstances  the  word  of  God  willj 


172  BOOK   FOR   THE    SABBATH. 

by  its  precepts  and  counsels,  indicate  the  path  of 
duty.  "  By  taking  heed  thereto,"  we  cannot  go 
wrong.  If,  for  example,  we  are  tempted  to  dis- 
trust Providence,  by  an  undue  anxiety  as  to  the 
supply  of  earthly  good  which  we  need  ;  we  may 
learn,  from  our  Saviour's  declaration,  to  be  no 
longer  of  "a  doubtful  mind,"  but  to  trust  Him 
who  clothes  the  grass  of  the  field,  and  feeds  the 
fowls  of  the  air.  Are  we  prone  to  anticipate  evil 
of  any  kind  ?  Let  us  remember,  that  the  same 
authority  says,  "  Sufficient  unto  the  day  is  the  evil 
thereof,"  Matt.  vi.  34.  Are  we  in  doubt  how  we 
should  feel  towards  one  who  has  injured  us,  or  who 
has  forfeited  our  esteem?  The  clear  response 
from  the  Bible  is,  "Charity  hopeth  all  things," 
1  Cor.  xiii.  7.  "  Forgive  every  one  his  trespasses," 
Matt.  vi.  15.  "  Heap  coals  of  fire" — that  is,  tokens 
of  love — "  upon  his  head,"  Rom.  ^xii.  20.  But 
often  with  the  believer  there  are  seasons  of  deep 
perplexity  and  distressing  anxiety  as  to  what  he 
shall  do ;  when  he  cannot  so  clearly  discern  the 
path  in  which  he  should  tread.  His  way  is  often 
actually  hedged  up.  Like  the  Israelites  on  the 
Egyptian  side  of  the  Red  Sea,  he  seems  completely 
environed  with  difficulties.  What  now  shall  he 
do?  If  he  can  do  nothing  else,  he  can,  with  Paul, 
give  himself  to  prayer.  "  Lord,  what  wilt  thou 
have  me  to  do  ?"  should  be  his  earnest  cry.  Yet 
let  him  understand,  that  this  sense  of  dependence 
on  God  exempts  him  not  from  the  obligation  to 
make  every  effort  possible  to  know  the  path  of 
duty,  and  to  do  the  will  of  God.  Every  lawful 
means  to  understand  the  leadings  of  Providence 
must   be   resorted  to ;  and  then  prayer  may  be 


DIVINE    GUIDAKCE.  173 

offered  in  the  confident  expectation  that  God  will 
say  to  us,  in  a  language  intelligible  to  a  pious 
heart,  "  This  is  the  way,  walk  ye  in  it,"  Isa.  xxx.  21. 

Prayer. — Lord,  the  petition  which  the  subdued  and 
broken-hearted  Saul  offered,  "  Lord,  what  wilt  thou 
have  me  to  do  ?"  thou  didst  quickly  answer,  instruct- 
ing him  both  what  to  do,  and  where  to  go.  Art  thou 
not  equally  ready  to  impart  to  us,  thy  servants,  a  knowl- 
edge of  our  path  of  duty  ?  We  have  consecrated  to 
thee  our  souls  and  our  bodies.  Having  vowed  to  be 
thine,  we  stand  prepared  to  obey  thy  call,  to  labour  for 
thy  glory,  when  and  where  thou  shalt  see  fit  to  employ 
us.  We  ask  no  higher  honour  than  to  be  engaged,  un- 
til our  dying  day,  in  advancing  our  blessed  Redeemer's 
kingdom,  and  in  promoting  thy  glorious  designs  on 
earth.  Lord,  in  what  way  may  we  most  effectually 
subserve  this  great  object  ?  Where  wouldst  thou  have 
us  to  go,  and  what  wouldst  thou  have  us  to  do  ?  In 
all  that  respects  present  duty,  let  us  clearly  understand 
thy  will.  Give  us  grace,  O  Lord,  to  discharge  that 
duty.  May  we  not  stand,  like  the  servants  in  the  mar- 
ket-place, •'  all  the  day  idle."  May  we  not  indulge  in 
spiritual  reverie  as  to  future  opportunities  or  more  fa- 
vourable circumstances  ;  but,  looking  around  us  upon  the 
fields  already  white  unto  the  harvest,  may  we  at  once 
enter  upon  our  labours,  and  prove  faithful  even  unto 
death.  Help  us  to  be  watchful  of  the  occasions  of  use- 
fulness which  thy  providence  affords,  and  so  to  improve 
them  as  that,  at  last,  we  may  be  saluted  with  the  wel- 
come, "  Well  done,  good  and  faithful  servants."  En- 
able us  to  do  thy  will,  in  the  subjugation  of  our  own 
evil  nature,  in  bearing  the  cross,  in  "  seeking  not  our 
own,  but  the  things  which  are  Jesus  Christ's;"  and 
whilst  labouring  in  the  work  of  personal  piety,  may  we 
be  equally  zealous  in  efforts  to  save  from  death  the 
souls  of  our  fellow-men,  for  Jesus'  sake.  Amen. 
15* 


174  BOOK  FOPc  THE  SABBATH. 

MEDITATION  XVIII. 

THE  SEARCHER  OF  HEARTS. 
For  the  Lord  seeth  not  as  man  seeth,  1  Sam.  xvi.  7. 
In  our  judgment  of  men  we  are  very  often  da* 
ceived.  Being  able  to  look  only  on  the  outward 
appearance,  we  cannot  always  understand  their 
principles  and  feelings.  From  seeing  them  in 
situations  not  calculated  to  develop  their  peculiar 
characters,  we  cannot  say  how  they  would  act  in 
different  circumstances.  But  it  is  the  prerogative 
of  God  to  look  on  the  heart.  His  eye  searches 
deep  into  the  soul.  He  knows  perfectly  everything 
that  passes  there  ;  and  he  can  decide  with  certainty 
how  a  man  will  act  in  all  the  circumstances  in  which 
he  can  be  placed.  Go  where  we  may,  and  do  what  we 
may,  that  omniscient  eye  rests  upon  our  heart,  and 
perceives  the  incipient  emotion  and  desire  even  be- 
fore they  are  known  to  ourselves.  What  a  startling 
thought  is  this  to  the  guilty  bosom!  How  would  that 
bosom  shrink  and  tremble,  were  that  eye,  in  visible 
fire,  to  glare  upon  it  at  every  step  of  its  career ! 
But  does  it  not  really  behold  us  in  public  and  in 
private  1  Has  it  not  followed  us  through  life,  and 
marked  our  every  feeling  ?  Oh  that  we  could 
henceforth  act  under  the  sentiment,  "  Thou,  God, 
seest  me."  When  we  are  alone,  let  us  remember, 
that  really  we  are  not  alone  ;  that  God  is  there. 
When  the  tempter  assails  us  in  solitude,  let  us  look 
up,  and  see  the  eye  of  God  fixed  upon  us,  and  hear 
his  voice  calling  us  to  resistance.  When  we  offer 
in  public  or  in  private  the  prayer  that  savours  of 
insincerity,  let  us  remember  that  what  may  appear 


THE  SEARCHER  OF  HEARTS.        175 

as  sincere  devotion  in  the  eyes  of  men,  may  be  but 
the  sacrifice  of  the  wicked,  which  is  "  an  abomina- 
tion to  the  Lord."  Oh,  let  us  remember  that  God 
cannot  be  deceived,  neither  will  he  be  mocked. 
Let  us  have  "  truth  in  the  inward  parts ;"  and  be 
willing,  as  David  was,  to  be  searched  even  as  to 
our  thoughts  ;  so  that,  if  there  be  any  wicked  way 
in  us,  God  may  lead  us  in  the  way  everlasting. 

Prayer. — Omniscient  God !  "  Thou  knowest  our 
down-sitting  and  our  up-rising,  thou  understandest  our 
thought  afar  off."  Not  our  outward  conduct  only, 
but  the  most  secret  feelings  of  our  bosoms  lie  open  to 
thine  eye.  Thou  hast  seen  us  in  all  our  devious 
wanderings.  We  tremble  to  reflect  on  the  many 
secret,  as  well  as  open  sins  which  thou  hast  marked 
against  us.  How  evil  have  these  hearts  been,  even 
when  to  human  view  our  conduct  may  have  been 
unblamable  I  O  Lord,  we  are  not  to  be  "judged  by 
man's  judgment."  "  Man  looketh  on  the  outward 
appearance."  We  are  to  be  weighed  in  thy  balances. 
Thou  requirest  purity  of  heart.  Thou  canst  not  look 
upon  sin  but  with  abhorrence.  Wherewithal,  then, 
shall  we  come  before  thee  ?  In  the  language  of 
penitence  would  we  exclaim,  "  Have  mercy  upon  us, 
O  Lord,  according  to  thy  loving-kindness :  according 
unto  the  multitude  of  thy  tender  mercies  blot  out  our 
transgressions.  Wash  us  thoroughly  from  our  iniquity, 
and  cleanse  us  from  our  sin.  Create  in  us  a  clean 
heart,  O  God  ;  and  renew  a  right  spirit  within  us." 
"  Cleanse  thou  us  from  secret  faults."  Let  us  hence- 
forth live  and  act,  "  as  seeing  thee  who  art  invisible." 
In  all  our  plans— in  all  our  private  meditations — in 
eveiy  act  of  devotion,*  may  a  sense  of  thy  piesence 
overawe  us.  May  we  not  seek  to  please  men,  but 
thee  ;  and  may  we  ever  act  in  compliance  with  our 


176  BOOK   FOE.   THE    SABBATH. 

tluty  towards  tliee.  May  "  integrity  and  uprightness 
preserve  us ;"  and  may  we  be  numbered  among  the 
"  Israelites  indeed,  in  whom  there  is  no  guile."  This 
we  implore  for  the  sake  of  Jesus  our  Redeemer.  Amen 


MEDITATION  XIX. 

PRAYER.    IN    THE    NAME    OF    JESUS. 

Hitherto  have  ye  asked  nothing  in  my  name :  ask,  and  y& 

shall  receive,  that  your  joy  may  be  full,  John  xvi.  24. 

Blessed  indeed  were  those  disciples  who  sat  at 
the  Saviour's  feet !  Did  they  want  counsel ;  he 
was  at  hand  to  furnish  it.  Did  they  need  more 
knowledge  in  relatio'n  to  the  kingdom  of  God ;  he, 
their  all-wise  Master,  was  willing  to  impart  it. 
Were  they  destitute  of  the  comforts  of  life ;  he, 
though  apparently  indifferent  to  them  himself,  was 
ever  ready  to  work  a  miracle  to  supply  their  neces- 
sities. On  him  they  constantly  leaned  for  support. 
From  him  they  hoped  for  succour  in  all  times  of 
trouble.  What,  then,  could  they  do,  if  he  should 
depart  from  them  ?  He  tells  them  what  they  must 
do — they  must  pray.  "  Hitherto,"  says  Jesus, 
"have  ye  asked  nothing  in  my  name."  Ye  have 
looked  direrJly  to  me.  Now  look  to  the  Father 
through  me  as  Mediator.  My  name  is  henceforth 
to  be  the  precious  passport  to  the  mercy-seat.  If 
ye  make  mention  of  my  name  in  your  supplications, 
my  Father  will  supply  your  wants.  How  con- 
solatory, how  encouraging  this  promise  I  Nor  was 
it  made  to  those  disciples  only.  It  was  for  all 
believers.  "  Ask,  and  ye  shall  receive,  that  your  joy 
may  be  full."  Go,  then,  to  the  mercy-seat  in  the 
name  of  Jesus.     Take  it  as  the  precious  seal  which 


PRAYER,   IN    THE   NAME    OF   JESUS.  177 

God  the  Father  will  recognise,  and  thereby  admit 
you  to  a  participation  of  the  blessings  of  his  grace. 
Would  you  have  the  "joy  unspeakable,"  and  be 
filled  with  it?  Go,  plead  for  it,  in  the  name  of 
Jesus.  He  ever  lives  as  our  Intercessor  at  the 
right  hand  of  God  ;  and  the  feeble  petitions  which 
flow  from  our  faltering  tongues,  if  offered  with, 
faith  in  his  name,  shall  be  rendered  acceptable 
through  him,  our  Advocate  and  High  Priest. 
"  Let  us  therefore  come  boldly  unto  the  throne  of 
grace,  that  we  may  obtain  mercy,  and  find  grace 
to  help  in  time  of  need,"  Heb.  iv.  16. 

Prayer. — O,  most  merciful  Father,  taught  by  thy 
only  Son  to  approach  thee  in  supplication  for  spiritual 
blessings,  we  come  in  his  name,  and  plead  his  merits  as 
the  only  ground  of  acceptance.  Vile  and  polluted,  we 
are  not  worthy  to  direct  our  eyes  upwards  to  thy 
mercy-seat.  Jesus  alone  is  worthy.  He  is  the  un- 
spotted Lamb ;  and  his  blood  has  flowed  to  give  our 
souls  access  to  thee.  Receive  our  prayer,  O  gracious 
God,  for  Jesus'  sake  ;  and  grant  our  souls  the  i)lessings 
which  we  need.  We  would  fain  repent  of  every  trans- 
gression ;  and  we  long  to  feel  the  joys  of  pardoned 
sin.  O  give  us  repentance  unto  life ;  give  us  that 
faith  which  worketh  by  love,  purifieth  the  heart,  and 
overcome th  the  world.  Bestow  it,  O  Father,  for  it  is 
thy  gift.  Under  its  influence,  enable  us  to  obtain  the 
victory  over  every  spiritual  enemy.  Oh  for  more  love 
to  thee  !  Let  it  be  the  governing  impulse  in  the  dis- 
charge of  every  duty.  Give  us  also  love  to  thy  dear 
children.  Ma}^  thy  people  be  our  people.  May  their 
persons  and  their  reputations  be  dear  unto  us.  May 
we  love  thy  kingdom.  May  its  interests  be  upper- 
most in  our  affections  and  our  labours.  Gracious 
Father,  implant  in  us  every  Christian  grace.     Let  our 


178  BOOK   FOR   THE    SABBATH. 

joy  be  the  joy  of  thy  people.  Let  it  be  pure,  spiritual, 
and  full.  Whilst  others  are  rejoicing  in  the  increase 
of  their  gains,  or  in  the  possession  of  sensual  pleasure, 
may  our  happiness  be  kindled  at  a  purer  source  ;  may 
it  come  from  the  light  of  thy  countenance,  and  the  in- 
dwelling of  thy  Holy  Spirit.  We  ask  all  in  the  name 
of  Jesus.     Amen. 


MEDITATION   XX, 

REVIVAL. 

Wilt  thou  not  revive  us  again  :  that  thy  people  may  rejoice 

in  thee  ?  Ps.  Ixxxv.  6. 

When  the  Holy  Spirit  is  poured  upon  believers, 
there  is  great  joy  among  them.  Whatever  earthly 
comforts  they  may  have  valued  or  coveted,  all  seem 
to  be  forgotten  in  the  joy  which  is  connected  with 
the  revival  of  their  Christian  graces.  When  cold- 
ness and  stupidity  are  upon  the  churchy  her  mem- 
bers lose,  in  a  great  measure,  their  relish  for  Divine 
things.  The  world  comes  in  like  a  flood,  and  they 
are  more  or  less  swept  away  on  its  powerful  current. 
They  become  conformed  criminally  to  its  spirit 
and  fashions.  The  light  of  the  Divine  countenance 
is  withdrawn  from  them  ;  and  impenitent  sinners, 
emboldened  in  sin  by  their  loose  example,  rush 
madly  on  in  the  road  to  death.  How  sad  is  such 
a  state  of  spiritual  declension  !  How  dishonouring 
to  God  !  How  ruinous  to  the  soul !  But  God, 
who  is  rich  in  mercy,  does  not  forsake  his  saints 
even  though  they,  for  a  season,  forsake  him.  For 
his  own  glory  he  will  and  does  bring  them  to 
repentance.  He  bids  them  return  from  their 
backslidings.     He  fills  them  with  shame  and  self 


REVIVAL.  179 

abhorrence  in  view  of  their  sins.  He  renews 
within  them  the  love  which  they  breathed  forth  in 
ardent  vows,  when  first  they  gave  themselves  to  his 
service.  Then  do  they  again  rejoice  in  God.  The 
world  once  more  loses  its  attraction.  Communion 
with  God  is  again  realized  and  relished.  The 
mercy -seat  is  frequented.  The  souls  of  sinners  are 
viewed  as  precious.  Then  is  offered  "  the  effectual 
fervent  prayer"  which  "availeth  much."  The  light 
of  God's  countenance  is  restored,  and  multitudes 
are  brought  into  the  kingdom  of  Christ.  Who 
would  not  pray  for  such  a  glorious  season  ?  Who 
can  be  content  to  lie  stupid  and  dead,  far  from 
God  and  happiness,  when  such  a  change  may  be 
wrought  by  prayer  ?  Who  can  consent  to  fold  his 
arms  in  idleness,  to  behold  sinners  dropping  into 
perdition,  God's  name  and  cause  dishonoured,  and 
his  own  soul  deprived  of  spiritual  joy,  when  God 
is  ready  to  revive  his  work,  and  to  restore  to  his 
people  the  joy  of  his  salvation  ? 

Prater. — O  Lord,  when  first  thy  grace  was  re- 
vealed to  us,  how  new,  how  strange,  yet  how  delightful 
were  the  emotions !  Darkness  fled,  and  the  true  light 
shined  into  our  souls.  The  oppressive  burden  of  sin 
was  taken  off.  Our  spirits  walked  unencumbered, 
breathing  the  air,  and  enjoying  the  liberty  of  thy  chil- 
dren. The  days  then  flew  away  swiftly  and  happily, 
spent  in  delightful  communion  with  thee,  or  in  efforts 
to  bring  others  to  the  knowledge  of  thy  salvation. 
But,  O  merciful  Father,  a  thousand  vanities  have 
courted  our  attention,  and  a  thousand  earthly  cares 
engro-ssed  our  souls.  Sataii  and  our  own  evil  hearts 
have  combined  to  rob  us  of  our  peace,  and  our  spiritual 
jo3'shavefled.    Thou  hast  made  us  to  see  and  feel  that  we 


180  BOOK   FOR   THE    SABBATH. 

have  "  an  evil  heart  of  imbelief  in  departing  from  the 
living  God."  If  we  have  thus  wounded  thy  cause,  or 
indirectly  even  been  the  means  of  injury  to  souls,  may 
we  be  brought  to  realize  our  guilt,  to  repent  of  our 
backslidings ;  and,  through  thy  boundless  mercy,  may 
we  obtain  forgiveness.  "  O  Lord,  revive  thy  work." 
For  the  sake  of  thy  cause,  for  the  glory  of  thy  name, 
for  the  honour  of  thy  truth.  Lord,  revive  us.  May  we 
no  longer  be  stumbling-blocks,  nor  bring  a  reproach 
upon  that  dear  name  by  which  we  are  called.  May 
we  engage  heartily  in  efforts  to  promote  the  kingdom 
of  our  Lord.  Oh  let  thy  Holy  Spirit  come  upon  thy 
people  !  Let  great  searchings  of  heart  be  experienced. 
Let  the  hypocrite  be  surprised,  the  stupid  aroused,  the 
sinner  convicted,  and  the  disconsolate  comforted;  yea, 
"  let  thy  kingdom  come,"  for  Jesus'  sake.    Amen. 


MEDITATION  XXL 

PURITY. 

How  shall  we,  that  are  dead  to  sin,  live  any  longer 

therein  ?     Rom.  vi.  2. 

To  say  that  a  believer  is  dead  unto  sin,  is  using 
strong  language.  Though  not  literally  true,  it  im- 
plies much  more  than  most  Christians  are  willing 
to  believe.  Not  the  most  holy  can  assert  perfection. 
There  still  lives  in  the  heart  a  depraved  tendency, 
upon  which  Satan  and  the  world  are  constantly 
acting  to  draw  us  away  from  God.  But  the  sincere 
disciple  of  Jesus  keeps  a  watchful  eye  upon  this 
inward  foe  and  these  outward  temptations.  He 
stands  girded  by  grace  to  resist  these  evil  influences. 
He  may  he  said,  therefore,  to  be  dead  to  the  prac- 
tice or  enjoyment  of  sin.  He  does  not  allow  il 
even  a  parley.     He  holds  it  in  utter  detestation, 


PURITY.  181 

and  he  has  declared  against  it  an  extermniating 
warfare.  When  off  his  guard,  sin  and  Satan  may 
occasionally  surprise  him,  and  obtain  a  temporary 
advantage  over  him ;  but  he  is  still  no  less  the 
enemy  of  sin  ;  and  he  returns  to  the  attack  with 
redoubled  energy.  This  is  being  dead  unto  sin. 
Who  can  say  in  sincerity,  that  such  is  his  o\^ti  con- 
dition ?  Are  the  enjoyments  of  the  world,  the 
haunts  of  pleasure,  the  lilights  of  carnal  indul- 
gence, all  abandoned  as  objects  unworthy  of  the 
heart's  affections'?  Have  they  ceased  habitually  to 
influence  us  1  Is  our  "  life  hid  with  Christ  in  God?" 
Is  our  "  conversation  in  heaven?"  False  and  un- 
founded is  their  claim  to  discipleship,  who  are 
eagerly  pursuing  this  world  ;  searching  it  through 
and  through  for  a  little  happiness.  Hypocritical 
and  vain  is  his  hope  who  lives  in  sin,  who  allows 
his  imagination  to  be  polluted  by  it,  his  affections 
to  be  swayed  by  it,  his  desires  to  be  governed  by 
it.  No ;  it  is  the  "  pure  in  heart"  alone,  who 
"  shall  see  God."  "  Nothing  that  defileth"  shall 
ever  enter  into  the  celestial  city. 

Prayer. — O  God,  our  most  earnest  prayer  is  to  be  freed 
from  sin.  We  perceive  it  to  be  that  "  abominable  thing 
which  thou  hatest."  It  was  sin  which  ruined  our  race. 
It  was  sin  which  crucified  thy  own  dear  Son.  It  is 
the  source  of  all  our  misery.  And  yet  are  we  daily 
chargeable  with  its  commission.  What  shall  we  say 
unto  thee,  in  view  of  our  oft-repeated  transgressions  ? 
We  would  fall  down  before  thy  face,  and  exclaim  with 
the  publican,  "  God  be  merciful  to  me  a  sinner."  But, 
O  Lord,  it  is  not  forgiveness  alone  we  seek  ;  our  chief 
desire  is  that  we  may  be  thoroughly  purified  from  the 
hateful  influence  of  sin.  Create  our  nature  pure 
16 


182  BOOK    FOR   THE    SABBATH. 

within.  Eradicate  the  very  principle  of  depravity'-.. 
"  Search  us,  O  God,  and  see  if  there  be  any  wicked  way 
in  us,  and  lead  us  in  the  way  everlasting."  By  profes- 
-sion  we  have  become  "  dead  unto  sin."  Our  vows  and 
resolutions  are  to  contend  against  it  under  every  form 
which  it  may  assume.  And  thou  knowest  that  we  do 
abhor  it ;  and  that  we  abhor  ourselves  on  account  of 
it;  that  we  "  delight  in  thy  law  after  the  inward  man." 
O  then,  grant  that  we  may  be  more  and  more  purified 
by  the  indwelhng  of  thejjloly  Spirit,  until  our  bodies 
shall  become  temples  hallmved  by,  and  meet  for  his  per- 
petual residence ;  and  at  last  may  we,  through  grace, 
reach  that  pure  and  glorious  rest  which  no  sin  or  sorrow 
can  invade  :  for  Jesus'  sake.    Amen. 


MEDITATION  XXIL      ^ 

CONDESCENDING    MERCY. 
Come   now,   and  let  us  reason  together,  saith  the  Lord: 
though  your  sins  be  as  scarlet,  they  shall  be  as  white  as 
snow ;  though  they  be  red  like  crimson,  they  shall  be  as 
wool,  Isaiah  i.  18. 

What  infinite  condescension  is  it  in  the  great 
Jehovah  to  hold  intercourse  with  mortals !  But 
when  it  is  considered  that  these  mortals  are  rebels 
against  his  laws  and  government,  the  astonishment 
is  heightened.  He  not  only  thus  condescends, 
but  he  even  entreats  his  wandering  creatures  to 
come  back  to  his  arms.  He  declares  himself  willing 
to  reason  with  them.  He  is  prepared  to  pardon 
all  their  transgressions,  if  they  will  but  repent 
and  seek  his  mercy.  "  But  oh,"  says  the  conscience- 
smitten  sinner,  "  how  can  God  forgive  me  ?  My 
sins  are  too  great.  There  is  none  so  vile.  There 
is  no  guilt  of  such  crimson  dye  as  mine.  There 
is  in  my  case  a  peculiar  aggravation."     All  this  that 


CONDESCENDING    MERCY.  183 

thou  sayest  of  the  enormity  of  thy  guilt  may  be  true. 
But  dost  thou  not  add  to  thy  sin  by  denying  the 
efficacy  of  the  blood  of  Jesus  ?  Hast  thou  calculated 
the  value  of  those  drops  which  bedewed  Geth- 
semane?  Hast  thou  measured  the  depth  of  those 
woes  which  Jesus  endured  on  the  cross?  "  i/z's 
blood,"  remember,  "  cleanseth  from  all  sin."  The 
Father  hath  "laid  on"  his  holy  Son  "the  iniquity 
of  us  all."  Hence  it  is  that  we  are  so  cordially 
invited  to  come  and  reason  the  case  with  him. 
Come,  says  he,  show  thy  heavy  account,  present 
thy  crimson  guilt,  and  I  will,  for  Jesus'  sake,  can- 
cel it  all  The  blood  of  the  atoning  Lamb  is  an 
all-sufficient  equivalent.  Only  bow  thy  soul  in  the 
dust,  confess  thy  aggravated  sins,  turn  from  them 
with  all  thy  heart,  and  Jesus  shall  answer  for  thee 
at  the  bar  of  eternal  justice. 

Prayer. — From  thy  exalted  throne,  O  God,  thou  hast 
stooped  to  notice  and  to  pity  us  fallen  creatures.  Thou 
hast  even  put  forth  thy  hand  to  reclaim  us.  Justly 
mightest  thou  have  launched  against  us  the  fiery  bolts 
of  thy  indignation.  Had  no  atoning  Lamb  been  pro- 
vided— no  precious  blood  been  spilt — no  voice  of  mercy 
sounded  in  our  ears,  still  wouldest  thou  have  been  "  holy» 
just,  and  good  ;"  we  should  then  have  been  abandoned 
to  the  darkness  which  we  chose,  and  which  we  loved. 
But,  O  thou  compassionate  Father,  thou  hadst  from 
eternity  designs  of  love  and  mercy.  Thou  didst 
provide  redemption  through  thy  Son  Jesus  Christ. 
Spurned  as  has  been  this  gracious  way  of  salvation,  it 
is  still  offered  to  us.  Thy  language  is,  "  Come  now," 
sinner,  "  and  let  us  reason  together."  To  this  gracious 
invitation  we  respond  ;  Lord,  we  come.  We  come  in 
our  shame  and  guilt,  to  cast  ourselves  at  thy  feet,  and 
acknowledge  ourselves  to  be  among  the  vilest  of  sinners. 


184  BOOK   FOR.   THE   SABBATH. 

Our  guilt  is  indeed  of  crimson  dye ;  but  since  thou 
hast  promised  to  cleanse  it  away,  we  venture  in  the 
name  of  the  atoning  Lamb  to  plead  for  thy  mercy.  O 
Lord,  pardon.  O  Lord,  purify.  May  the  Holy  Spirit 
seal  our  forgiveness,  and  take  up  his  dwelling  in  our 
souls.  May  our  repentance  be  deep  and  sincere.  May 
our  faith  in  the  merits  of  Jesus  be  unwavering.  May 
it  work  by  love,  and  purify  our  hearts.  Oh  for  inward 
purity  !  Oh  for  the  "  clean  heart,"  and  the  "  right 
spirit !" 


MEDITATION  XXIII. 

POVERTY    OF    SPIRIT. 

Blessed  are  the  poor  in  spirit :  for  theirs  is  the  kingdom  of 
heaven,  Matt.  v.  3. 

Poverty  is  almost  always  associated  in  our 
thoughts  with  misery.  Yet  are  the  poor  often 
happier  than  the  rich.  If  they  possess  fewer  com- 
forts, they  have  also  fewer  cares,  and  fewer  causes 
of  vexation.  But  poverty  of  spiiit  is  attended 
always  with  happiness.  It  may  be  possessed 
by  the  rich  or  the  poor.  It  implies  that  the  soul 
is  meek  and  lowly.  It  indicates  the  absence  of 
vain  glory.  It  says,  "  However  pure  in  the  eyes  of 
others,  in  my  own  I  am  the  vilest  of  the  vile."  No 
boasting  of  what  it  has  done  or  felt,  no  high-sound- 
ing pretensions,  rare  experiences,  or  censorious 
judgment  of  others,  characterize  it.  It  is,  in  a  good 
measure,  emptied  of  self  It  has  no  storehouse  of 
good  works.  It  lives  daily,  hourly,  on  the  grace  of 
God.  With  implicit  trnst  it  follows  Jesus.  When 
hungry  it  asks  him  for  food ;  or  when  naked,  asks 
him  for  clothing.     It  xesis^s  not  when  attacked  j 


POVERTY   OF    SPIRIT.  185 

revenges  not  when  injured  ;  when  abused,  reviles 
not.  It  prays  for  its  enemies.  It  is  more  anxious 
to  approve  itself  to  God,  than  to  be  approved  of  men. 
Its  devotions  are  in  retirement.  It  loves  more  the 
closet  than  the  conspicuous  assembly.  Its  holiest 
works  are  esteemed  unworthy  to  appear  before  God. 
Its  very  tears  it  desires  to  have  washed  in  the  blood 
of  Jesus.  Grace,  grace  is  its  only  hope  ;  and  the 
cross  its  only  boast.  For  such  a  spirit  is  the  king- 
dom of  heaven  provided.  Yes,  in  yonder  bright 
regions — whatever  may  be  its  condition  in  this 
world — there  are  fitted  up  for  it,  mansions  of  rest, 
where  it  will  enjoy  God  for  ever,  and  sing  without 
interruption  the  sweet  songs  of  redemption  ;  ascrib- 
ing all  glory  and  honour  to  Him  that  sitteth  on  the 
throne,  and  to  the  Lamb  for  ever. 

Prater. — O  God,  if  in  these  hearts  of  ours  thy 
searching  eyes  discover  the  workings  of  pride,  or  the  ex- 
istence of  self-righteousness,  do  thou  in  mercy  eradicate 
them,  and  give  us  the  meek  and  lowly  heart.  We  are 
sensible  that  we  cannot  stand  the  test  of  thy  scrutiny. 
Our  depravity  is  constantly  manifesting  itself  even  to  our 
own  eyes.  In  no  form  does  it  more  frequently  appear 
than  in  that  of  pride.  And  oh.  how  wretched  is  the 
heart  of  pride  !  But  when,  through  gi'ace,  we  can  lie 
low  in  our  own  esteem  ;  when  we  are  enabled  to  keep 
down  self,  and  exalt  thee,  the  Lord  our  God  ;  then  are 
we  indeed  happy.  Then  does  spiritual  joy  abound ; 
and  we  are  permitted  to  have  a  foretaste  of  the  king- 
dom of  heaven.  O  give  us  then  such  discoveries  of  thy 
character  and  of  our  own — let  us  see  thy  glory  in  such 
a  light,  that  like  Job,  we  shall  "  abhor  oarselves,  and 
repent  in  dust  and  ashes."  It  is  poverty  of  spirit  that 
we  need.  We  would  be  "  clothed  with  humility."  Oh 
16* 


186  BOOK    FOR   THE   SABBATH. 

that  we  might,  in  this  respect,  be  hkened  to  our  adora- 
ble Saviour!  Sweet  was  the  spirit  which  our  Loifl 
exhibited,  when  he  washed  his  disciples'  feet.  May 
we  be  willing  to  wash  the  Ibet  of  the  meanest  of  our 
brethren.  " Esteemingothersbetterthan  ourselves," and 
looking  iipon  ourselves  as  most  vile,  may  we  "  conde- 
scend to  men  of  low  degree,"  and  always  rather  serve 
than  be  served.  Thus,  not  only  shall  we  have  sweet 
peace  within,  but  we  shall  give  evidence  of  possessing 
the  spiiit  of  Him  who  "  came  not  to  be  ministered  unto, 
but  to  minister,  and  to  give  his  life  a  ransom  for  many." 
And  this  we  ask  for  Jesus'  sake.     Amen. 


MEDITATION  XXIV. 

FIXED    DESTINY. 

He  that  is  righteous,  let  him  be  righteous  still ;  and  he  that 
is  holy,  let  him  be  holy  still,  Rev.  xxii.  11. 

How  solemn  is  the  thought,  that  at  death,  not 
only  will  the  soul  meet  its  doom,  but  that  doom  will 
be  irreversible.  Then  must  we  appear  before  our 
Judge  without  disguise.  No  time  will  then  be 
allowed  to  dress  the  soul  for  the  solemn  scene.  He 
that  has  "  sowed  to  the  flesh"  will  then  reap  his 
dread  reward,  in  the  condemnation  to  which  the 
carnal  mind  is  doomed.  He  that  hath  "  sown  to 
the  Spirit,"  will  then  "  reap  life  everlasting."  The 
holy  will  exult  in  the  approach  of  their  Judge  ;  the 
wicked,  trembling  with  horror,  will  "  call  upon 
the  rocks  and  the  mountains  to  fall  upon  them," 
Yes  ;  the  true  believer  will  rejoice  that  "  his  re- 
demption" from  sin  "is  drawing  nigh."  Weak 
as  may  have  been  the  principle  of  holiness  within 
him,  he  is  sure  that  when  his  Saviour  comes,  it  will 
be  both  increased  and  perpetuated.     All  will  then 


FIXED   DESTINY. 


187 


be  purity.  No  clouds  will  come  between  him  and 
his  adorable  Redeemer.  What  child  of  God  can 
look  at  the  happiness  and  purity  of  heaven,  and  not 
long  to  experience  them  ?  What  but  sin  embitters 
his  life,  and  makes  his  pilgrimage  a  weary  way? 
Should  he  not,  then,  rejoice  when  this  hateful  and 
polluting  thing  shall  be  gone  for  ever?  Not  only 
will  he  be  "holy  still ;"  but  his  holiness  shall  be 
augmenting  in  measure  through  eternity.  But 
whilst  the  good  man  has  reason  to  rejoice,  the 
wicked  may  well  be  dismayed.  Oh,  what  is  his 
prospect !  "  Filthy,"  and  still  more  filthy,  through 
eternity.  His  eternity  must  be  not  only  wretched, 
but  increasingly  wretched.  He  will  go  on  sinning 
and  suffering  for  ever.  In  hell  there  will  be  no 
change  but  from  bad  to  worse,  and  from  suffering 
to  still  deeper  anguish. 

Prater. — Thanks  be  unto  thy  name,  O  God,  that 
thou  hast  provided  a  heaven  for  the  righteous.  Not  only 
hast  thou  prepared  glorious  mansions  for  their  repose 
and  happiness,  but  thou  wilt  make  their  souls  meet  to 
take  possession  of  them.  Thy  Holy  Spirit  dwells  in  thy 
people,  to  purify  them  ;  nor  will  he  leave  his  work  in- 
complete, but  will  cany  it  on  to  perfection.  Grant,  O 
most  merciful  Father,  that  we  may  possess  those  prin- 
ciples and  feehngs  which  shall  fit  us  to  enjoy  "  the  rest 
which  remaineth."  May  we  be  habitually  in  readiness 
for  the  coming  of  the  Son  of  man.  Since  that  event 
will  only  make  the  hoi}-  more  holy,  and  the  sinful  more 
corrupt  and  hopeless  ;  grant  that  we  may  be  daily  rising 
in  purity,  and  becoming  more  and  more  assimilated  to 
the  likeness  of  God.  "  When  Christ,  who  is  our  life, 
1  shall  appear,  may  we  also  appear  with  him  in  glory." 
Let  not  the  world,  nor  any  thing  that  appertains  to  it, 


188  BOOK  FOR   THE   SABBATH. 

SO  engage  our  hearts  or  hands,  as  to  make  us  reluctant 
to  rise  and  follow  our  Lord,  whenever  his  voice  shall 
call  us  hence.  Oh,  may  we  be  so  weemed  from  earth, 
so  enraptured  with  the  prospect  bf  heaven,  so  burdened 
with  a  sense  of  the  sin  that  remaineth,  so  desirous  of 
perfect  holiness,  that  we  may  desire,  and  even  long  to 
"depart  and  be  with  Christ." 


MEDITATION  XXV. 

LIKENESS   TO   JESUS. 
But  we  have  the  mind  of  Christ,  1  Cor.  ii.  16. 

This  was  afRrming  a  great  deal.  And  yet  when 
we  consider  who  said  it,  and  on  what  grounds,  we 
cannot  consider  it  as  pharisaical  or  presumptuous. 
Lived  there  ever  a  mortal  who,  in  character  and 
conduct,  approached  nearer  the  Lord  Jesus  Christ 
than  the  apostle  Paul  ?  Though  the  last,  he  was 
the  chiefest  of  the  apostles.  His  humility,  his 
zeal,  his  self-sacrificing  spirit,  his  untiring  labours, 
his  unceasing  prayers,  his  purity,  all  show,  that 
he  had  been  with  Jesus,  and  learned  of  him.  Oh 
that  we  could  follow  this  apostle  as  he  followed 
Christ !  Why  is  it  that  we  cannot  say  in  the  same 
confident  tone,  "We  have  the  mind  of  Christ?" 
Is  it  because,  in  these  days,  there  has  been  a  falling 
off  from  that  primitive  purity  and  self-denial  which 
characterized  the  first  disciples?  Let  each  be- 
liever inquire  in  what  respects  he  differs  from  the 
great  Exemplar  ?  Let  him  ask  himself  the  ques- 
tion, "  Do  I  possess  the  mind  of  Christ  ?  Do  I 
breathe  his  spirit?  Do  I  bear  his  image?  Do  I 
prosecute  the  same  unwearied  exertions  for  the 


LIKENESS   TO    JESUS.  189 

good  of  souls  ?  The  mind  of  Christ,  recollect,  was 
all  benevolence.  It  was  for  the  salvation  of  men 
that  he  lived  and  died.  Whilst  •'  about  his  Father's 
business,"  he  was  above  the  tempting  influence  of 
worldly  honours  and  pleasures.  Under  sufferings, 
he  was  all  patience  and  submission.  In  the  prose- 
cution of  his  great  work,  he  neither  feared  the 
frowns,  nor  coveted  the  praises  of  men.  Much  of 
his  time  was  spent  in  solitude  and  prayer.  His 
Father's  glory  was  his  great  aim.  He  loved  his 
enemies,  and  prayed  even  for  his  murderers.  He 
was  the  friend  and  instructor  of  the  poor,  and  the 
comforter  of  the  distressed.  Such  was  the  mind  of 
Christ.  Hast  thou,  O  my  soul,  the  same  spirit  ? 
Alas !  how  few  of  us  can  say,  that  ive  have  the 
mind  of  Christ !  Then  let  us,  '•  forgetting  those 
things  which  are  behind,  and  reaching  forth  unto 
those  things  which  are  before,  press  toward  the 
mark  for  the  prize  of  the  high  calling  of  God  in 
Christ  Jesus,"  Phil.  iii.  13,  14. 

Prater. — Howfar  short,  O  Lord,  dowefall  ofthatper- 
fect  pattern  which  thou  hast  exhibited  for  our  imitation  ! 
Sin  is  still  so  prevalent,  and  the  power  of  temptation  so 
strong,  that  we  seem  to  bearmuch  of"  the  image  of  the 
earthy,"  and  but  little  of  ''the  image  of  the  heavenly." 
But,  blessed  be  thy  name,  that  thou  hast  given  us  some 
longing  desires  to  throw  off  the  "  old  man,  which  is  cor- 
rupt." and  to  be  delivered  entirely  from  the  bondage  of 
sin.  Thou  hast  opened  our  eyes  to  see  the  loveline'ss  of 
thy  character.  The  contemplation  shames  us.  yet  at- 
tracts us.  Never  can  we  be  satisfied  ^^'ith  any  thing  less 
than  entire  conformity  to  thy  blessed  image.  Enable 
ns,  then,  to  struggle  until  the  old  nature  is  completely 
subdued,  and  "  the  new  man,  which  is  after  God,"  reigns 
without  a  rival.     Grant  us  the  Holy  Spirit,  to  dwell  in 


190  BOOK    FOR   THE    SABBATH. 

US ;  that  every  faculty  and  affection  may  be  brought 
into  captivity  to  thy  will.  Form  thyself  within  us  "  the 
hope  of  glory."  Bind  our  souls  to  thee  in  all  the  inti- 
macy of  a  daily  fellowship.  O  let  us  walk  with  thee, 
our  God  and  Saviour.  Thus,  by  a  vital  union — a  close 
and  habitual  converse  with  thee,  may  we  lose  more  and 
more  the  image  of  the  earthy,  and  acquire  more  and 
more  that  of  the  heavenly,  until  we  shall  become  com- 
plete in  thee,  and  arrive  at  "  the  stature  of  perfect  men 
in  Christ  Jesus."     Amen. 


MEDITATION  XXVI. 

THE    RESTLESS    SOUL. 
But  the  dove  found  no  rest  for  the  sole  of  her  foot,  and  she 

returned  unto  him  into  the  ark,  for  the  waters  were  on  the 

face  of  the  whole  earth,  Gen.  viii.  9. 
This  passage  has  been  beautifully  applied  to  the 
condition  of  a  saint  wandering  over  earth  in  search 
of  rest,  and  returning  at  length  to  his  Saviour,  dis- 
appointed, and  glad  to  be  received  again  into  his 
bosom,  where  alone  there  is  peace.  How  true  is 
it,  that  to  one,  whose  affections  have  been  directed 
to  things  above,  earthly  pleasures  seem  to  have  lost 
their  wonted  relish  !  No  prospect,  however  beau- 
tiful— no  pleasures,  however  refined,  can  be  enjoyed, 
without  the  associated  presence  and  beneficence  of 
God.  When  God  is  recognised  in  them,  and  the 
heart  is  properly  affected  towards  him,  then  do  even 
earthly  scenes  acquire  an  additional  interest.  But 
let  the  Christian  lose  sight  for  a  season  of  his 
heavenly  inheritance,  and  wander  over  earth's  sur- 
face in  search  of  sublunary  good,  how  soon  will  he 
find  an  unsatisfying  vacuity,  where  not  even  an 
olive  leaf  shall  be  found  to  greet  his  eye,  or  to  cheer 


THE    RESTLESS    SOUL,  191 

his  heart.  If  the  wicked,  who  have  never  tasted 
any  higher  than  earthly  gratifications,  are  unable 
to  find  here  below  the  good  which  they  crave,  and 
which  they  anticipate-— if  at  every  step  they  are 
disappointed  :  surely  he  who  has  been  accustomed 
to  drink  at  the  pure  fountain  of  spiritual  joy,  can 
never  find  rest  to  the  soul.  The  Christian  may  so 
far  backslide,  as  to  wish  to  explore  anew  the  world 
which  he  professes  to  have  forsaken.  And  God 
may  suffer  him  to  do  so.  But  oh,  how  soon  his 
wing  will  tire,  and  his  prospect  become  gloomy  ' 
Glad  will  he  be  to  return  and  flutter  about  the  ark, 
longing  to  be  taken  in,  where  he  can  once  more 
feel  himself  happy  and  at  home.  And  Jesus  does 
kindly  extend  his  hand,  even  when  we  have  sin- 
fully wandered  from  his  arms.  Why  is  it  that  we 
can  be  so  often  deceived  ?  Have  we  not  tried  the 
world,  and  have  we  not  been  disappointed  in  the 
pursuit?  Never  again  then  let  us  leave  the  sacred 
ark,  never  again  wander  from  our  Lord. 

Prayer. — Ever  blessed  God,  thou  hast  taught  us  to 
find  our  supreme  felicity  in  thee.  Thaukful  would  we 
be  for  this ;  for  thou  art  an  all-sutficient  portion,  and 
when  we  can  call  thee  ours,  and  the  light  of  thy  counte- 
nance is  lifted  up  upon  us,  our  happiness  is  perfect ;  nor 
can  it  be  shaken  by  any  of  the  vicissitudes  of  earth. 
But  oh,  how  prone  are  we  to  wander  from  thee,  to  for- 
sake "  the  Fountain  of  living  waters !"  But  away  from 
thee,  how  can  we  be  happy  !  How  soon  does  sadness 
invade  our  hearts,  and  sorrow  sit  upon  our  eye-lids ! 
The  creature  cannot  make  us  blessed.  We  have  tried 
the  creature,  and  found  all  on  earth  to  be  but  vanity. 
Wander  where  we  will — from  place  to  place,  from  plea- 
sure to  pleasure — all  is  unsatisfying,  if  thou,  O  God,  art 


192  BOOK   FOR   THE    SABBATH. 

absent.  We  are  like  the  clove,  when  out  of  the  ark, 
which  saw  itself  surrounded  by  one  wide  waste  of 
waters.  How  glad  was  she  to  get  within  her  sacred 
retreat !  So,  O  Saviour,  would  we  gladly  jflee  into  thy 
arms.  We  will  search  no  longer  for  happiness  here 
below.  Henceforward  let  us  repose  on  thy  bosom.  Let 
us  feel  a  holy  indifference  to  the  attractions  of  this  de- 
ceitful world.  May  it  be  our  privilege  to  be  taken  at 
last  into  that  secure  retreat — that  glorious  haven,  where 
no  storms  can  come,  and  no  temptations  allure  our  souls 
away  from  thee.     Amen. 


MEDITATION  XXVH. 

THE    VESTMENT. 

But  put  ye  on  the  Lord  Jesus  Christ,  and  make  not  provision 
for  the  flesh,  to  fulfil  the  lusts  thereof,  Rom.  xiii.  14. 

By  a  figure  of  speech,  the  believer  is  exhorted 
to  clothe  himself  with  the  imitable  attributes  of  the 
Saviour.  Jesus  our  Lord  was  adorned  with  meek- 
ness. His  followers  should  therefore  cultivate  the 
same  spirit.  The  robe  that  Jesus  wore  was  im- 
maculate. His  spirit  was  pure.  He  was,  in  this 
respect,  "  separate  from  sinners."  AH,  therefore, 
■^ho  have  "  named  his  name"  should  be  careful  to 
•  depart  from  iniquity."  They  should  "  purify 
themselves,  even  as  Christ  is  pure."  Jesus  was  self- 
denying.  He  shrunk  from  no  labours  or  sufferings 
when  the  good  of  others  was  concerned.  He  toiled 
unceasingly,  and  suffered  submissively.  This  is  the 
spirit  which  we  are  bound  to  imitate.  Instead  of 
courting  ease,  and  flinching  from  suffering,  in  the 
cause  of  God,  we  shoald  tread  in  the  very  foot- 
steps of  our  Master.     Like  the  apostle,  we  should 


THE   VESTIVIENT.  193 

glory  in  sufferings,  endured  for  Christ's  sake. 
With  Jesus  was  the  spirit  of  prayer.  Whole  nights 
were  spent  in  agonizing  supplication  for  our  lost 
race.  Believer,  hast  thou  ever  yet  tested  the  pos- 
sible results  of  such  a  spirit  of  prayer  ?  Oh,  for 
the  sweet,  holy  temper  of  Christ  our  Lord  to  be 
breathed  into  us !  But  the  flesh  clamours ;  it 
pleads  for  indulgence  ;  it  provokes  an  appetite  for 
sensual  pleasure.  Influenced  by  it,  we  strive  for 
worldly  grandeur,  or  for  transitory  joys  ;  and  im- 
mediately peace,  nay,  hope  itself,  departs.  Some 
provision  for  the  flesh  we  know  must  be  made. 
But  what  does  the  flesh  need  ?  Not  pampering  ; 
no,  merely  sustaining.  Simple  should  be  our  fare  ; 
and  then  our  work  for  Christ  will  be  proportionably 
easy  and  delightful.  The  danger  is  that  we  "  make 
provision  for  the  flesh  to  fulfil  the  lusts  thereof ;" 
and  then  comes  sin,  darkness,  and  ruin. 

Prater. — Oh,  for  the  full  impress  of  our  Saviour's 
image  !  We  would  be  clothed,  O  Lord,  in  thy  spirit. 
Infuse  into  our  souls  those  heavenly  traits  which  shone 
so  perfectly  in  thy  character.  Grant  to  us  thy  meek- 
ness, thy  humility,  thy  zeal,  and  thy  purity.  How  de- 
plorably deficient  are  we  in  all  these  sraces !  Our  spirits 
are  haughty,  often  over-bearing.  We  cannot  brook  an 
injury,  nor  are  we  quick  enough  to  forgive  it.  Our  zeal 
in  thy  service  may  be  called  coldness.  O  give  us  thy 
raeeknes%  Rekindle  our  zeal  by  a  living  coal  from  off 
thy  altar.  Our  hearts  are  defiled.  A  thousand  pollu- 
ting images  have  passed  through  them  ;  and  they  are 
*'  desperately  wicked."  But,  O  Saviour,  thou  didst 
shed  thy  blood  to  purify  us  ;  and  we  humbly  entreat  thee 
to  wash  and  sanctify  us,  that  we  may  be  made  to  re- 
semble, in  some  humble  measure,  the  Master  Avhom  we 
17 


194  BOOK   FOR   THE   SABBATH. 

profess  to  follow.  We  would  be  like  thee  in  all  tilings. 
We  would  fain  imbibe  the  sweet  spirit  of  self-denial  and 
benevolence,  which  carried  thee  through  so  many  la- 
bours and  sufferings  for  the  salvation  of  souls.  Help  us, 
also,  to  deny  ourselves  for  the  good  of  others.  Espe- 
cially may  we  deny  the  "  lusts  of  the  flesh."  Let  us 
not  seek  ease,  nor  any  form  of  self-indulgence.  Make 
us  "good  soldiers  of  the  cross  of  Christ."  May  we 
delight  to  bear  that  cross,  even  though  fainting  under 
the  load  ;  and  having  suffered  with  thee  here,  may  we 
reifni  vnth  thee  for  ever.     Amen. 


iMEDITATld^  XXVIII. 

JESUS    LOVED. 

Whom  having  not  seen,  ye  love  ;  in  whom,  though  now  ye 
see  him  not,  yet  believing,  ye  rejoice  with  joy  unspeakable 
and  full  of  glory,  1  Peter  i.  8. 

Love  to  Christ  differs  from  love  to  a  mere  crea- 
ture, in  the  circumstance  that,  in  the  one  case,  the 
emotion  is  excited  by  the  sensible  presence  of  the 
individual ;  but  in  the  other,  there  may  exist  a 
strong  and  ardent  love,  though  the  object  of  it  has 
never  been  revealed  to  the  eye  of  sense.  Every 
true  believer  can  say,  "  To7ne  Christ  is  unspeakably 
precious."  The  attachment  is  founded  on  a  per- 
ception of  the  moral  beauties  of  his  Saviour.  He 
has  never  seen  him.  It  was  the  privilege  of  but  a 
few  to  follow  his  footsteps,  to  sit  at  his  fe^  and  to 
look  on  his  benevolent  countenance.  But,  blessed 
be  God,  we  have  transmitted  to  us  a  faithful  record 
of  his  character,  his  works,  his  doctrine,  and  his 
sufferings.  By  the  eye  of  faith  we  discern  him 
seated  at  the  right  hand  of  the  Father.  We  inquire 
not  how  he  looked  ;   but  who  he  was,  and  why  he 


JESUS   LOVED.  195 

came  into  the  world.  AVhen  we  learn  that  he  is 
^"  God  manifest  in  the  flesh" — when  we  read  that 
he  came  into  the  world  "to  seek  and  to  save  that 
which  was  lost" — when  we  consider  his  benevo- 
lence, his  humility,  his  meekness  ;  in  short,  when 
we  see  in  him  "  the  fulness  of  the  Godhead,"  we 
are  melted  and  subdued  by  love  Divine.  When 
we  can  call  him  our  Saviour — when  we  can  say, 
"  Jesus  is  mine^  and  I  am  Ais" — when,  with  a  peni- 
tent heart,  we  can  look  on  Calvary,  and  from  Cal- 
vary glance  to  the  glories  of  the  Lamb  enthroned, 
how  can  we  but  love  and  adore  our  Divine  Re- 
deemer ?  It  is  faith  t-hat  begets  and  sustains  this 
love.  When  faith  is  strong,  love  will  be  propor- 
tionably  ardent.  We  shall  rejoice  in  Christ,  ■'  with 
joy  unspeakable  and  full  of  glory."  But  soon  will 
faith  cease,  and — glorious  thought ! — we  shall  then 
"see  him  as  he  is."  Oh,  how  transporting! 
Nothing  shall  ever  again  intervene  between  us  and 
the  Saviour  whom  we  love.  It  will  be  one  un- 
clouded vision  for  ever. 

Prayer. — Why  is  it,  O  exalted  Redeemer,  that  we 
do  not  love  thee  more  ?  In  thy  character  there  is  every 
thing  attractive.  Our  judgment  decideth  thou  art  all 
Divine.  But,  alas!  these  heaits  seem  benumbed.  They 
will  not  feel,  where  they  ought  to  be  transported.  How 
easily  are  we  interested  and  excited  by  objects  of  sense ! 
But  even  when  we  look  upon  thee — though  so  glorious 
to  behold,  though  in  thee  dwelleth  such  unearthly- 
beauty — sin  will  often  seem  to  fetter  our  affections.  Still 
do  we  mourn  over  this  deficiency  ;  and  we  trust  thou 
dost  enable  us,  at  times,  to  say,  •'  Lord,  thou  knowest  all 
things,  thou  knowest  that  w^e  love  thee."  Our  prayer 
is  that  thou  wouldst  reveal  thyself  to  our  faith.     May 


196  BOOK   FOR   THE    SABBATH. 

the  Holy  Spirit  receive  of  thine  and  show  it  unto  us, 
that  our  love  may  kindle  into  a  glowing  flame.  NVe 
would  fain  feel  it,  warming  our  hearts,  and  rousing 
us  to  live  and  to  labour  for  thee  alone.  Let  thy  love 
constrain,  us.  May  it  be  the  moving  principle  in  all  we 
do  and  say.  Clear  our  obstructed  vision.  A  thousand 
vanities,  O  Lord,  have  intervened  between  thee  and  our 
love.  Remove  them,  we  beseech  thee,  and  let  us  gaze 
upon  thine  image,  until  we  are  transformed  into  it ;  and, 
at  last,  permit  us  to  see  thy  face  without  a  veil,  and  to 
worship  at  thy  feet,  for  ever.     Amen. 


MEDITATION  XXIX. 

INFIDELITY   REBUKED. 

Out  of  the  mouth  of  babes  and  sucklings  hast  thou  ordained 
strength  because  of  thine  enemies,  that  thou  mightest  still 
the  enemy  and  the  avenger,  Psalm  viii.  2. 

The  displays  of  Divine  grace  are  mode  often 
upon  subjects  whose  transformation  is  striking  and 
wonderful.  The  ignorant  as  well  as  the  degraded 
are  visited  with  mercy.  Even  children,  and  some- 
times little  children,  whose  buoyant  spirits  and 
thoughtless  hearts  would  seem  almost  to  incapaci- 
tate them  for  reflection  on  the  great  subjects  of 
religion,  are  sometimes  found  drawn,  as  by  an 
invisible  hand,  to  the  fountain  of  eternal  truth.  As 
their  infant  minds  drink  in  the  waters  of  life,  their 
lips  become  vocal  with  the  praises  of  the  Re- 
deemer. This  is  done  in  such  a  manner  as  to 
confound  the  sceptic,  and  to  illustrate  the  grace 
and  power  of  God.  To  an  infidel  mind,  there  is 
no  argument  so  irresistible  as  the  example  of  one 


INFIDELITY   REBUKED.  197 

of  vicious  habits  or  circumscribed  knowledge  effec- 
tually enlightened  and  purified  through  the  blessed 
gospel.  The  enemy  and  the  avenger  is  stilled  by 
such  an  exhibition.  He  is  obliged  to  say,  "  This 
is  indeed  the  finger  of  God."  One  practical  infer- 
ence from  all  this  should  be,  that  to  overthrow 
infidelity,  our  best  plan  will  be,  to  multiply  living 
examples  of  the  transforming  power  of  truth.  Oh 
that  we  might  feel  the  force  of  this  inference ! 
Argument  has  been  tried  again  and  again  against 
the  ramparts  of  infidelity  and  of  heresy  ;  but  they 
have  been  in  a  measure  proof  against  the  assault. 
Let  Christians  then  arise,  in  the  power  of  faith 
and  prayer,  with  zeal  for  the  Lord  of  hosts,  and 
strive  for  the  outpouring  of  the  Spirit  and  the 
conversion  of  souls.  To  the  young,  especially,  let 
them  direct  their  efforts  ;  that  praises  to  rhe  Re- 
deemer may  dwell  on  the  lips  of  even  babes  and 
sucklings. 

Prater. — O  Lord,  thou  hast  inscribed  thy  gloiy  on 
the  visible  heavens.  But  the  greatest  exhibition  of  it 
which  thou  hast  made,  is  in  the  transformation  of  the 
human  heart.  Oh,  what  a  wondrous  change  does  thy 
grace  effect !  Even  babes  and  sucklings  are  sometimes 
the  subjects  of  it.  Carry  forward  the  triumphs  of  that 
grace.  Subdue  millions  more,  until  all  shall  know  thee, 
from  the  greatest  even  to  the  least.  O  Lord,  how  bold 
and  blasphemous  are  thine  enemies !  They  deny  the 
truth  and  vital  power  of  thy  gospel ;  yea,  they  ridicule 
and  despise  it.  Wilt  thou  not  arise,  and  vindicate  thy 
cause  ?  Refute  and  confound  and  still  these  enemies, 
by  exhibiting  the  work  of  the  Spirit  upon  hearts  so 
young,  so  ignorant,  or  so  degraded,  that  men  will  be 
compelled  to  confess  thy  hand.  And  whilst  thy  grace  is 
17* 


198  BOOK  FOR   THE   SABBATH. 

enlightening  others,  O  let  its  influence  he  felt  upon  us 
We  are  still  but  babes  in  Christ.  Strengthen  us,  then, 
O  Lord,  and  increase  our  knowledge  of  divine  things. 
Let  us  feed  upon  the  "  sincere  milk  of  the  word,"  and 
thereby  "grow  in  grace"  continually.  From  being 
"  babes"  let  us  become  "  full-grown  men  in  Christ 
Jesus."  And,  O  Lord,  when  thou  hast  fulfilled  thy 
good  pleasure  with  us  here  on  earth,  receive  us  to  thy 
courts  above,  where  we  shall  "  put  away  childish 
things,"  "  see  as  we  are  seen,  and  know  as  we  are 
known."     For  Jesus'  sake.     Amen. 


MEDITATION  XXX 

THE   PATIENCE    OF    HOPE. 

It  is  good  that  a  man  should  both  hope  and  quietly  wait  for 
the  salvation  of  the  Lord,  Lam.  iii.  26. 

Hope  implies  the  existence  of  something-  which 
we  wish  removed,  or  the  absence  of  something 
which  is  strongly  desired.  In  either  case,  the 
mind  becomes  agitated  and  restless.  If  afflictions 
press  upon  the  soul  or  the  body,  we  are  liable  to 
be  fretful  or  impatient.  We  would  have  them  at 
once  removed.  We  are  not  apt  to  inquire  into 
the  cause  of  them  ;  nor  whether  the  will  of  God 
in  laying  them  upon  us  has  been  fulfilled.  Averse 
to  suffering  in  any  shape,  we  naturally  long  to  be 
free  from  it.  Under  the  yoke,  impatience  some- 
times grows  into  murmuring  and  rebellion.  Let 
us  be  careful  to  guard  against  such  a  spirit,  lest 
its  indulgence  should  provoke  God  to  perpetuate 
our  sufferings.  Let  us  behave  as  a  "  weaned  child" 
under  our  afflictions.     Let  us  submit  to  them  as  a 


THE   PATIENCE   OP  HOPE,  199 

wholesome  chastisement ;  and  be  more  anxious  to 
derive  benefit  from  them,  than  to  have  them  re- 
moved. We  should  remember,  that  God's  time 
for  their  removal  is  the  best  time  ;  it  therefore  be- 
comes us  to  "  quietly  wait  for  the  salvation  of  the 
Lord."  So,  also,  when  strongly  desiring  things 
which  we  do  not  possess,  but  which  may  be  need- 
ful or  indispensable,  let  us  beware  of  a  covetous  or 
impatient  spirit.  With  pious  resignation,  let  us 
leave  the  event  with  God.  Hope  is  the  anchor  of 
our  souls.  But  even  when  cUnging  to  it,  may  we 
not  forget  that  our  expectations,  as  it  respects  earth- 
ly things,  may  never  be  realized,  or  may  be  reali- 
zed at  a  period  and  in  circumstances  altogether  un- 
expected. But  as  to  spiritual  good,  our  hope,  if  we 
are  Christians,  must  end  in  glorious  fruition.  The 
darkest  night  must  be  succeeded  by  the  morning ; 
and  the  heaviest  trials  of  the  believer  will  issue  in 
"  the  salvation  of  the  Lord." 

Prater.— O  God,  to  know  thy  will,  to  obey  it,  to 
submit  to  it,  is  the  duty  and  tlie  happiness  of  man. 
But  how  often  do  we  utter  the  expression,  "  Thy  will  be 
done  on  earth  as  it  is  in  heaven,"  v.dthout  feehng  the 
full  force  of  the  sentiment !  Alas  !  our  deceitful  hearts 
lead  us  astray ;  and  hence  we  often  find  our  lips  utter- 
ing what  our  conduct  denies.  It  has  pleased  thee,  O 
Lord,  to  place  us  in  a  state  of  trial  and  di.scipline. 
Tribulation  we  must  have  in  this  world.  Thou  dost 
lead  us,  at  times,  into  a  dark  path,  and  place  upon  our 
necks  a  heavy  yoke.  But,  kind  Father  in  heaven,  thy 
design  in  all  this  is  most  paternal  and  gracious  ;  it  is  to 
try  us  as  gold  in  the  furnace,  and  to  prepare  us  for  thy 
glorious  rest.  Let  us  never  murmur  at  thy  dealings. 
There  has  no  affliction  happened  unto  us  that  is  not 


200  BOOK  FOR  THE   SABBATH. 

peculiar  to  thy  people  ;  and  thou  canst  with  the  temp- 
tation, O  Lord,  "  make  a  way  for  our  escape."  Suffer 
us  not  to  deny,  or  even  doubt,  thy  faithfulness,  though 
clouds  and  darkness  surround  thy  dispensations.  Still 
trusting  in  thee,  may  we  patiently  wait  for  the  removal 
of  the  affliction.  Bow  our  spirits  in  sweet  submission 
to  thy  will.  Enable  us  to  say  from  the  heart,  "  It  is 
the  Lord,  let  him  do  what  seemeth  to  him  good  ;"  and 
to  exclaim,  with  the  once  suffering  patriarch,  "  Though 
lie  slay  me,  yet  will  I  trust  in  him." 


MEDITATION  XXXI. 

THE    SPIRIT   OF   LOVE. 

Let  all  bitterness,  and  wrath,  and  anger,  and  clamour,  and 
evil  speaking,  be  put  away  from  you,  with  all  malice :  and 
be  ye  kind  one  to  another,  tender-hearted,  forgiving  one 
another,  even  as  God  for  Christ's  sake  hath  forgiven  you, 
Eph.  iv.  31,  32. 

We  have  here  a  rule  for  the  reciprocal  inter- 
course of  believers.  It  bears  upon  it  the  pure  stamp 
of  Heaven.  It  is  melancholy  indeed,  that  Chris- 
tians should  need  such  cautions  and  counsels  as  the 
above.  But,  alas  !  who  that  knows  his  own  heart, 
is  not  sensible  how  necessary,  as  well  as  pertinent, 
they  are  !  The  remaining  corruption,  still  linger- 
ing in  the  heart  of  the  most  sanctified  believer,  ex- 
poses him  to  temptation.  When  we  are  injured,  or 
when  we  imagine  ourselves  to  be  so,  how  prone  are 
we  to  resent  it !  The  first  impulses  generally  are 
sinful.  We  can  even  use  harsh  and  bitter  terms  in 
application  to  the  conduct  or  motives  of  our  pro- 
fessing brethren.  To  be  liable  to  such  sallies  of 
passion  is  a  great  evil.     They  rob  our  own  bosoms 


THE    SPIRIT   OF   LOVE.  201 

of  peace,  injure  the  cause  of  Christ,  and  give  occa- 
sioa  to  the  wicked  to  triumph.  Oh  for  more  of 
that  sweet  forgiving  spirit,  which  dwelt  in  the 
bosom  of  our  Lord  !  Consider  the  argument  of  the 
apostle — "  even  as  God  for  Christ's  sake  hath  for- 
given you."  Exercise  towards  thy  real  or  suppo- 
sed enemy  the  spirit  of  forgiveness  which  God  hath 
manifested  towards  thee.  Surely  towards  thy 
brethren,  those  who  are  co-heirs  with  thee  of  the 
heavenly  inheritance,  thou  shouldst  entertain  no 
feelings  but  those  of  the  most  generous  attachment. 
If  thou  hast  aught  against  a  brother,  go  to  him 
alone,  and  let  the  breach  be  healed  by  mutual  ex- 
planation and  forgiveness.  Emblazon  not  the  faults 
of  any  member  of  Christ's  body.  Carr)-  about  with 
thee  the  mantle  of  charity.  Open  not  thy  mouth 
to  calumniate,  nor  thine  ear  to  receive  the  calumny 
of  others.  Away  with  the  spirit  of  detraction. 
When  tempted  to  think  or  to  speak  evil  of  others, 
remember  how  thou  thyself  wouldst  appear,  were 
God  to  treat  thee  as  severely  as  thou  art  disposed 
to  treat  others.  Cultivate  a  meek,  forbearing  spirit 
under  injuries  ;  remembering  that  ••  love  worketh 
no  ill  to  his  neighbour."     Rom.  xiii.  10. 

Prater. — O  God,  there  is  nothing  for  which  our 
hearts  more  frequently  condemn  us  than  selfishness  and 
tinkindness.  We  are  prone  to  prefer  our  own  ease  and 
reputation  to  the  happiness  and  comfort  of  others.  Too 
often  have  we  been  guilt\'  of  wrong  feelings  and  cen- 
sorious remarks  towards  those  whom  we  ought  to  have 
loved  as  brethren.  But  if  our  heart  condemn  us,  thou, 
O  God,  art  greater  than  our  heart,  and  kuowest  all 
things.     For  every  such  offence  we  would  repent  in 


202  BOOK   FOR    THE   SABBATH. 

dust  and  in  ashes.  Forgive  us,  O  God,  and  dispose  all 
whom  we  have  ever  injured  to  forgive  us  also.  Enable 
us  henceforth  to  exercise  no  emotions  towards  our  fel- 
low-men, and  especially  towardsour  Christian  brethren, 
but  those  of  love  and  kindness.  May  no  bitter  or  cen- 
sorious remark  ever  fall  from  our  lips.  O  give  us  the 
sweet  forgiving  spirit  of  the  Saviour.  May  we  so  study 
our  own  faults,  see  so  deeply  into  our  own  depravity, 
that  we  shall  be  ready  to  esteem  every  other  Christian 
better  than  ourselves ;  and  ourselves  as  less  than  the 
least  of  all  thy  creatures.  Give  us  the  meek  and  lowly 
heart.  Impart  to  us  that "  charity  which  is  the  bond  of 
perfectness  ;  which  suffereth  long,  and  is  kind  ;  which 
thinketh  no  evil ;  which  beareth  all  things,  believeth  all 
things,  hopeth  all  things."  O,  may  this  never-failing 
grace  be  in  us  and  abound.  May  we  be  able,  at  all 
times,  sincerely  to  pray,  "  Forgive  us  our  trespasses  as 
we  forgive  those  who  trespass  against  us."  Lead  us 
not  into  the  temptation  of  evil  speaking  ;  but  deliver  us 
from  so  great  an  offence,  for  Jesus'  sake.    Amen. 


MEDITATION  XXXII 

THE    FURNACE    OF    AFFLICTION. 

But  he  knoweth  the  way  that  I  take :  when  he  hath  tried 
me,  I  shall  come  forth  as  gold,  Job  xxiii.  10. 

It  is  a  consolation  to  the  suffering  Christian  to 
reflect  that  every  affliction  is  designed  for  his  puri- 
fication. The  patriarch  Job,  under  the  heavy  pres- 
sure of  sorrow,  sought  his  God.  But,  alas  !  God 
seemed  to  hide  himself  He  went  forward,  but  he 
was  not  there  ;  and  backward,  but  he  could  not 
perceive  him  ;  on  the  left  hand  where  he  doth  work, 
but  he  could  not  behold  him ;  on  the  right  hand, 
but  still  he  could  not  see  him.  Job  xxiii.  8,  9.     It 


THE   FURNACE   OF   AFFLICTION.  203 

would  seem,  then,  that  the  sufferer  must  have  sunk 
down  in  despair.  But  no  ;  he  declares  that  although 
he  could  not  see  God,  God  could  see  him.  His 
Father  on  high  knew  the  way  in  which  he  was  lead- 
ing him  ;  and  would  at  last,  after  sufficient  trial  had 
been  made  of  his  confidence,  bring  him  forth  as  gold. 
Here  is  strong  faith  under  the  most  untoward  cir- 
cumstances. Let  us  imitate  it,  trusting  in  God. 
even  when  we  cannot  see  the  way  in  which  he  is 
leading  us.  It  may  indeed  be  a  dark  and  dis- 
agreeable course.  The  flesh  may  shrink,  and  the 
spirits  droop ;  but  know  we  not  that  God  our 
Father  is  our  guide  ?  He  sees  perfectly  the  way 
in  which  we  are  led.  His  kind  hand  has  marked 
it  out.  It  is  therefore  the  best  way.  When  our 
spirits  are  sufficiently  humbled,  our  confidence 
tested,  and  our  hope  tried,  he  will  bring  us  forth 
from  the  furnace  as  gold.  We  shall  shine  with  a 
purer  lustre  after  our  passage  through  the  fire. 
We  shall  be  more  like  gems  in  the  diadem  of  our 
Saviour ;  more  fit  to  swell  the  song  of  eternal 
praise  for  his  redeeming  mercy. 

Prayer. — Our  way,  O  Lord,  is  in  the  dark.  AVe  see 
not  wherefore  it  is  thou  contendest  with  us.  We  are 
tempted  to  exclaim,  "  God  hath  forgotten  us,  and  our 
Lord  hath  forsaken  us."  Bat  we  will  not  indulge  these 
distrustful  thoughts.  We  acknowledge  that  our  sins  are 
sufficiently  numerous  and  aggravated  to  call  for  the 
heaviest  chastisements  at  thy  hand.  Shouldst  thou 
even  cast  us  off  for  ever,  our  consciences  must  approve 
the  rectitude  of  thy  decision.  But  O,  let  us  not  perish, 
when  there  is  an  infinite  provision  for  our  salvation. 
No  other  plea  than  the  Saviour's  precious  blood  would 
we  offer.     For  his  sake  remove  thy  stroke,  and  "returc 


204  BOOK   FOR  THE   SABBATH. 

and  visit  us  early  vnth  thy  mercy."  It  has  pleased 
thee  to  "  bring  us  into  darkness,  and  not  into  light." 
O  God,  we  are  humbled  under  thy  chastisements.  We 
bow  beneath  thy  rod.  For  our  sins  and  our  unfaithful- 
ness we  deserve  to  feel  it.  May  we  be  enabled  to  sub- 
mit to  the  punishment  of  our  sins  ;  to  behave  ourselves 
as  becometh  offending  but  penitent  children.  May  we 
be  consoled  by  the  consideration,  that  our  atflictions  are 
for  our  own  good  ;  that  they  are  designed  to  purify  us, 
and  to  prepare  us  for  heaven.  Why  should  we  pray 
for  prosperity ;  why  deprecate  affliction ;  when  pros- 
perity has  proved  so  injurious,  and  affliction  so  salutary 
to  our  souls  ?  Still,  O  God,  would  we  pray,  that  when, 
by  these  trials,  thou  hast  fitted  us  to  glorify  thee,  thou 
wouldst  remove  the  stroke,  and  bring  us  forth  as  gold  to 
serve  thee  on  earth,  and  to  praise  thee  through  eterni- 
ty ;  for  Jesus'  sake.     Amen. 


MEDITATION  XXXIII. 

TRUE    RICHES. 

Lay  not  up  for  yourselves  treasures  upon  earth,  where  moth 
and  rust  doth  corrupt,  and  where  thieves  break  tlirough 
and  steal ;  but  lay  up  for  yourselves  treasures  in  heaven, 
where  neither  moth  nor  rust  doth  corrupt,  and  where 
thieves  do  not  break  through  nor  steal :  for  where  your 
treasure  is,  there  will  your  heart  be  also,  Matt.  vi.  19^-21. 

Some  will  be  ready  to  apply  this  language  to  the 
disciples  only.  They  will  say,  Surely  it  cannot 
apply  to  us.  We  must  toil  and  hoard  for  the  sake 
of  our  children  and  dependents.  Not  to  do  so, 
would  be  tempting  Providence.  It  will  be  well 
for  those  who  thus  speak  to  take  heed,  lest  this 
prudent  forethought  be  not,  after  alJ,  a  cloak  for 
avarice.     To  such  persons  let  me  say,  The  Ian- 


TRUE   RICHES.  205 

guag-e  does  apply  to  us ;  if  not  literally,  yet  surely 
in  the  spirit  of  the  sentiment.  There  is  at  the  pre- 
sent day  too  much  hoarding  among  Christians. 
There  is,  in  respect  to  a  worldly  competence,  too 
much  distrust  of  Providence.  Let  a  habit  of  hoard- 
ing get  possession  of  a  man,  and  almost  inevitably 
he  will  become  a  grovelling  worldling !  Whilst 
heaping  up  treasures  here,  he  must  employ  most  of 
his  thoughts  upon  them,  and  upon  the  means  of  ob- 
taining and  securing  them.  Thus, "  where  his  treas- 
ure is,  there  will  his  heart  be  also."  But  a  Chris- 
tian's heart  is  professedly  fixed  in  heaven.  He  is 
to  set  his  affeciion  on  things  above,  not  on  things 
on  the  earth.  Col.  iii.  2.  Should  he,  then,  be  anx- 
ious to  accumulate  another  and  an  opposite  kind  of 
treasure  here  below,  when  the  process  and  the  in- 
fluence are  so  detrimental  to  the  soul  ?  Can  he 
serve  God  and  mammon  ?  Does  he  reply,  that  un- 
less he  accumulated  a  fortune,  either  himself  or  his 
children  may  come  to  want  ?  O,  unbelieving,  faith- 
less disciple!  Go,  give  a  portion  of  thy  wealth  to 
the  Saviour's  kingdom,  and  be  sure,  from  God's 
own  promise,  that  thy  wants  shall  be  supplied,  and 
that  thy  "  seed  shall  never  beg  their  bread."  O 
labour  not  thus  earnestly  for  the  "  meat  that  perish- 
eth."  It  may  prove  a  curse  to  thy  soul,  and  the 
ruin  of  thy  children.  "  Take  heed,  and  beware  of 
covetousness,"  Luke  xii.  15.  "  Seek  first  the  king- 
dom of  God  ;  and  all"  other  necessary  "  things 
shall  be  added  unto  you,"  Matt.  vi.  33. 

Prayer. — Thou  hast  declared,  O  Lord,  that "  where 
our  treasure  is,  there  will  our  hearts  be  also."     Search 
then  these  hearts  of  ours.     Behold  and  see  if  the  love 
18 


206  BOOK   FOR   THE   SABBATH. 

of  the  world  is  lurking  here ;  for  thou  hast  said  again, 
*'  If  any  man  love  the  world,  the  love  of  the  Father  is 
not  in  him."  Well  may  we  tremble  at  this  fearful  de- 
claration ;  for  if  this  secret  love  of  the  world  be  not  in 
us,  why  are  we  so  pleased  v^dth  its  riches  ?  Why  are 
we  so  joyous  when  it  bestows  its  honours,  or  so  sad 
when  deprived  of  them  ?  Do  not  these  feelings  tell  us, 
alas  I  that  we  still  love  the  world  ?  O  that  we  might 
be  enabled  to  bring  forth  the  accursed  thing,  and  repent 
of  our  idolatry  !  Surrounded  by  objects  of  sense,  allured 
by  pleasure,  impelled  by  a  thousand  unworthy  motives 
to  make  gold  our  confidence,  how  powerful  is  the  temp- 
tation to  lay  up  our  treasure  on  earth,  and  to  forget  our 
inheritance  above  !  But  such  a  cou^  must  end  in  dis- 
appointment. It  must  "  pierce  as  through  with  many 
sorrows."  From  these  temptations,  and  from  this  world- 
ly spirit.  O  Lord,  dehver  us.  Enable  us  to  keep  in 
view  that  better  inheritance  which  is  laid  up  for  us  in 
heaven.  May  we  tread  the  world  beneath  our  feet. 
Without  a  sigh,  may  we  see  its  pleasures  and  its  hon- 
ours pass  into  other  hands;  and  may  we  rejoice  that 
God  has  reserved  some  better  thing  for  us.  By  gi'owing 
in  grace,  may  we  daily  add  to  our  treasure  in  heaven : 
and  may  we  so  use  the  "  mammon  of  unrighteousness." 
as  that,  at  last,  ♦'  we  may  be  received  into  everlasting 
habitations." 


MEDITATION  XXXIV. 

UNSEEN    GLORIES. 

But  as  it  is  written,  Eye  hath  not  seen,  nor  ear  heard, 
neither  have  entered  into  the  heart  of  man,  the  things 
which  God  hath  prepared  for  them  that  love  him, 
1  Cor.  ii.  9. 

The  glories  of  the  gospel  lie  concealed  from  all 
but  those  who  have  been  taught  of  the  Spirit.     To 


UNSEEN   GLORIES.  207 

the  eye  of  the  sensual  or  worldly  man,  Christ  has 
no  beauty,  his  doctrines  no  interest,  his  invitations 
no  attractiveness.  To  his  ear  there  is  no  melody, 
even  in  the  harps  fllheaven.  In  his  heart  there 
is  no  feeling,  though  his  attention  be  directed  to 
his  guilt  as  a  sinner,  and  to  the  agonies  of  Calvary 
which  were  endured  to  expiate  it.  But  oh,  how 
differently  does  the  Christian  view  these-  subjects  ! 
To  him,  Christ  is  "  the  chiefest  among  ten  thou- 
sand." His  doctrines  are  the  daily  food  of  the 
soul.  His  promises  are  full  of  sweet  consolation 
and  encouragement.  The  very  name  of  Jesus 
sounds  sweet  in  his  ear.  His  heart  dilates  as  he 
contemplates  the  glories  of  the  upper  world.  He 
is  filled  with  gratitude  at  the  thought,  that  they  are 
purchased  at  so  great  an  expense  for  so  unworthy 
a  sinner.  Faint,  however,  are  his  most  enlarged 
conceptions.  Ere  he  can  fully  appreciate  these 
glories,  the  fleshly  veil  must  be  withdrawn.  He 
must  have  new  and  glorious  perceptions  ;  every 
sense  must  be  refined,  every  affection  purified,  to 
enable  him  to  estimate  his  bright  reward.  It  has 
not  entered  into  his  heart,  how  great  will  be  the 
bhss  and  the  brightness  of  heaven.  0,  let  us  then 
"  cast  off  the  works  of  darkness,  and  put  on  the 
armour  of  light."  Let  us  anticipate  a  portion  of 
our  heaven  upon  earth  ;  and  pluck  an  occasional 
leaf  from  the  tree  of  life,  before  we  are  admitted 
to  a  seat  under  its  immortal  foliage. 

Prater. — Why,  O  God,  when  heaven  is  so  glorious, 
should  earth  hold  an  attractive  power  over  us  ?  Why 
should  we  pause  to  amuse  ourselves  with  trifles,  when 
the  crown  of  glory  is  offered,  and  the  mansions  of  rest 


208  BOOK    FOR    THE    SABBATH. 

are  almost  in  sight  ?  Come,  O  Di^^ne  Spirit,  and 
breathe  new  energy  in  our  sluggish  souls.  Come,  and 
spread  thy  benign  wings  over  usjor  rather,  bear  us  on 
them,  towards  the  blissful  regioMpvhere  our  Saviour 
dwells.  We  are  sick  at  heai-^ro  earth's  pleasures. 
There  is  naught  in  them  to  satisfy  us.  The  most  at- 
tractive scenes  of  earth  have  now  less  influence,  since, 
by  faith,  we  have  caught  a  glimpse  of  that  bliss  which 
is  permanent  and  soul-satisfying.  Oh  for  still  brighter 
visions  of  faith  !  We  would  fain  see  more  of  those  in- 
visible things  which  neutralize  the  glare  of  this  vain 
world.  Give  us,  O  Lord,  a  glimpse  of  thy  merciful 
and  benignant  countenance.  May  we  see,  with  spirit- 
ual vision,  the  glories  of  the  Lamb.  Or  should  it 
please  thee  to  withhold  these  ecstatic  views,  at  last 
assign  to  us  some  humble  seat  in  thy  blissful  kingdom, 
where  we  may  gaze  on  thy  glories,  and  unite  in  prais- 
ing thy  name  for  ever,  through  Jesus  Christ  our  Lord. 
Amen. 


MEDITATION  XXXV. 

EXTENT    OF    MERCY. 

This  is  a  faithful  saying,  and  worthy  of  all  acceptation,  that 
Christ  Jesus  came  into  the  world  to  save  sinners  ;  of  whom 
I  am  chief,  1  Tim.  i.  15. 

What  believer  does  not  value  this  precious  text, 
"  Christ  Jesus  came  into  the  world  to  save  sinners?" 
Salvation  was  the  glorious  errand  on  which  the 
Prince  of  life  came  into  this  dark  and  polluted 
world.  But  the  salvation  of  whom?  Not  of  those 
who  were  his  friends  ;  for  "he  came  unto  his  own  " 
unto  those  who  ought  to  have  been  his  friends, 
"  and  his  own  received  him  not."  We  were  all  his 
enemies,  and  yet,  behold,  he  dies  for  us  !    Having 


EXTENT   OF   MERCY.  209 

thus  made  forgiveness  possible,  he  transforms  us 
from  enemies  into  friends.  We  are  reconciled  to 
God  through  his  blood.  We  are  saved  from  the 
curse  of  the  law,  from  the  pollution  of  sin,  from 
the  deceitfulness  of  the  virorld,  from  the  malice  of 
Satan,  from  the  fear  of  death,  and  from  the  damna- 
tion of  hell.  We  are  saved  to  enjoy  the  favour  of 
God,  the  protection  and  guidance  of  his  provi- 
dence, the  privilege  of  adoption,  and  the  inherit- 
ance which  is  incorruptible.  Who  can  sufficiently 
appreciate  this  great  salvation?  Eternity  alone 
will  suffice  to  celebrate  the  praises  of  Jesus,  its 
great  author  and  finisher.  This  salvation  is  for 
the  chief  of  sinners.  Such,  in  his  own  estimation, 
was  Paul,  and  such,  doubtless,  every  sincere  be- 
liever regards  himself  Each  one  knows  more  of 
himself  than  any  other,  save  the  Omniscient  One, 
can  know  of  him,  and  more  than  he  can  know  of 
any  other  Christian  ;  and  hence  he  must  consi-der 
himself  the  chief  of  sinners.  How  should  we 
then  be  "clothed  with  humility!"  Were  it  not 
that  Jesus  can  save  the  chief  of  sinners,  who  could 
hope  for  the  Divine  mercy  ?  As  the  salvation  is 
so  great,  who,  if  penitent,  need  despair? 

Prayer. — "  Thanks  be  to  God  for  his  unspeakable 
gift !"  Hadst  thou,  O  God,  withheld  thy  Son  from  us, 
when  nothing  but  his  intervention  could  have  saved  us, 
universal  and  overwhelming  would  have  been  our  de- 
struction !  Even  now,  after  Jesus  has  died,  do  we  de- 
serve to  be  cast  off  for  ever  for  rejecting  him.  Yet 
such  are  thy  patience  and  forbearance,  tl>it  throughout 
the  period  of  our  unbelief  we  were  not?  consumed ;  nay, 
we  indulge  the  hope,  that  thy  boundless  mercy  has 
forgiven  us  even  this  aggravated  sin.  It  is  to  the 
18* 


210  BOOK    FOR   THE   SABBATH. 

atoning  blood  that  we  are  indebted  for  all.  Oil  for  a 
thousand  tongues,  to  speak  of  thy  love  and  compassion, 
blessed  Jesus  !  In  sincerity  we  declare  ourselves  the 
chief  of  sinners.  In  this  declaration  thou  knowest 
there  is  no  affectation.  Truly  our  sins  are  of  the  crim- 
son dye.  Despair  would  for  ever  take  possession  of  us, 
hadst  thou  not  declared  that  thy  blood  can  cleanse 
from  all  sin.  We  flee  to  thy  feet,  O  Lamb  of  God. 
We  come  to  weejj,  as  did  the  penitent  Mary.  Dis- 
solve these  hard  hearts ;  let  them  be  broken  at  the 
recollection  of  our  sins.  Cast  upon  us,  O  Saviour,  one 
renewed  look  of  mercy.  Enable  us  by  faith  to  touch 
the  hem  of  thy  garment,  to  lay  hold  anew  on  thy  sal- 
vation, and  to  surrender  ourselves  and  all  we  have 
into  thy  faithful  hands.     Amen. 


MEDITATION  XXXVI. 

KEEPING    THE    HEART. 

Keep  thy  heart  with  all  diligence ;   for  out  of  it  are  the 
issues  of  life,  Prov.  iv.  23. 

The  streams  do  not  more  certainly  indicate  the 
nature  of  the  fountain  whence  they  flow,  than  do 
the  actions  of  men  the  true  state  of  their  hearts. 
For  a  while  hypocrisy  may  succeed  in  its  disguises ; 
but  sooner  or  later  all  men  discover  themselves. 
Aval  ice  will  be  seen  greedy  in  the  pursuit  of  gain. 
Ambition,  leaping  forward  at  a  bound,  or  lurking 
for  some  fa\»ourable  opening  to  mount  the  steep 
of  fame,  will  show  its  selfish  and  restless  spirit 
Sensuality  will  look  out  at  the  eye,  or  reveal  itself 
in  a  career  of  oriminal  indulgence.  But  where 
Divine  grace  has  cast  in  its  salt  at  the  fountain 
head,  \vc  discover  a  corresponding  and  growing 


KEEPING   THE   HEART.  211 

purity  in  the  conduct.  Humility  begins  to  displace 
pride.  Contentment  comes  in  the  place  of  avarice 
and  ambition.  Temperance  succeeds  to  self-indul- 
gence. "  A  good  man  out  of  the  good  treasure  of 
the  heart  bringeth  forth  good  things,"  Matt.  xii.  35. 
We  must,  therefore,  keep  a  vigilant  eye  upon  the 
heart,  which  is  the  fountain.  If  there  we  discover 
the  incipient  evil,  it  must  be  cured  before  it  breaks 
out  into  the  overt  act.  By  close  observation,  we 
shall  discover  within  us  the  risings  of  almost  every 
evil  propensity  which  ever  disgraced  the  conduct 
of  man.  Envy,  revenge,  infidelity,  sensuality,  am- 
bition, avarice,  yea,  selfishness  in  a  thousand  forms 
will  meet  the  eye.  But  if  these  passions  show 
themselves,  even  in  the  germ,  we  should  flee  at 
once  to  the  throne  of  grace,  and  beg  not  only  for 
their  suppression,  but  their  extirpation.  "  Create  in 
us  a  clean  heart,"  should  be  our  cry.  Penitently 
should  we  mourn  over  inbred  sin  ;  and  faithfully 
should  we  contend  against  it,  until  we  conquer  by 
the  blood  of  the  Lamb. 

Prater. — O  Lord,  sensible  that  our  hearts  are  "  de- 
ceitful above  all  things,  and  desperately  wicked,"  we 
come  to  thee  ^vith  the  prayer  of  thy  servant  David, 
*'  Create  in  us  a  clean  heart,  O  God,  and  renew  a  right 
spirit  within  us.  Wash  us  thoroughly  from  our  ini- 
quity, and  cleanse  us  from  our  sin."  Purify  our  hearts, 
and  then  shall  we  be  secure  from  the  danger  of  "  pre- 
sumptuous sins."  Not  a  day  passeth,  but  these  depra- 
ved hearts  are  exhibiting  the  entire  passions  and  feelings 
which  thy  law  condemns,  and  which  shock  us  by  their 
turpitude.  O  Lord,  we  mourn  xwer  the  remaining in- 
Ucations  of  the  old,  corrupt,  and  deceitfiil  man.  "  Who 
hall  deliver  us,"  we  are  ready  to  exclaim,  "  from  the 


212  BOOK   FOR   THE    SABBATH. 

body  of  this  death  ?"  May  we  be  able  in  faith  to  add, 
*'  We  thank  God,"  we  shall  be  dehvered  "  through  our 
Lord  Jesus  Christ."  Yes,  his  grace  can  reach  the  disor- 
der. Though  it  lie  deep  within,  his  blood  can  wash  it  out. 
O,  then,  sprinkle  our  guilty  hearts  with  that  atoning 
blood.  Enable  us  also  to  keep  a  strict  watch  over  the 
inner  man.  May  we  hate  the  incipient  thought  of  evil. 
Never  may  we  indulge,  even  for  an  instant,  a  depraved 
passion.  May  we  abhor  it  as  soon  as  it  appears. 
May  we  in  eveiy  time  of  temptation,  obtain  thy  grace 
to  help  us ;  and  may  we  at  all  times,  so  keep  the  heart, 
that  our  conduct  shall  be  a  living  testimony  to  the  pu- 
rifying influence  of  the  gospel.     Amen. 


MEDITATION  XXXVII. 

DIVINE   ILLUMINATION. 

Open  thou  mine  eyes,  that  I  may  behold  wondrous  thingo 
out  of  thy  law,  Psalm  cxix.  18. 

Such  should  be  the  prayer  of  every  one  who 
peruses  the  oracles  of  God,  They  are  not  to  be 
understood,  nor  can  their  beauty  or  force  be  appre- 
ciated by  a  cursory  or  careless  reading.  There  are 
in  them  hidden  mysteries  which  it  is  the  prerogative 
of  the  Holy  Spirit  aloneto  reveal.  He  who  inspired 
men  to  Avrite  them,  who  alone  knows  the  mind  and 
will  of  God,  must  enlighten  our  understandings,  or 
the  Bible  will  be  to  us  a  sealed  book.  Who  has 
not  felt  the  weakness  and  ignorance  of  his  own  mind 
when  poring  over  the  deep  truths  of  revelation? 
Scripture  is  indeed  "  a  lamp  unto  our  feet,  and  a 
light  unto  our  path ;"  but  the  Holy  Spirit  must 
show  us  our  darkness,  and  enable  us  to  see  and 


DIVINE    ILLUMINATION,  213 

follow  the  heavenly  illumination.  Why  is  it  that 
we  so  seldom  truly  relish  the  Divine  testimonies? 
Why  do  we  so  often  peruse  the  word  with  coldness 
and  indifference  ?  Do  we  not  rely  too  much  on 
our  own  sagacity  ;  or  read  it  in  a  prayerless  frame 
of  mind  ?  Oh  that  we  could  feel  towards  it  that 
holy  reverence  which  its  truth  and  importance  de- 
mand !  Oh  that  we  could  always  study  it  with  a 
feeling  of  child-like  docility.  Wondrous  things  are 
in  God's  law,  which  we  have  not  yet  discovered  ; 
mines  of  spiritual  wealth,  which  we  have  never  yet 
seen  ;  and  Divine  beauties,  which  yet  lie  concealed, 
from  our  view.  The  glory  of  God  shines  in  every 
page ;  the  wondrous  schemes  of  providence  and 
redemption  are  there  unfolded.  Let  us,  then,  in 
reading  or  studying  this  blessed  volume,  ever  pray, 
with  David,  "Open  thou  mine  eyes,  that  I  may 
behold  wondrous  things  out  of  thy  law." 

Prayer. — Ignorant  and  blind,  weak  and  depraved, 
we  come  to  thee,  O  God,  for  knowledge  and  light, 
strength  and  purification.  Thy  word  is  as  "  the  refi- 
ner's fire."  By  the  application  of  it,  through  the  Holy 
Spirit,  it  purifieth  the  soul  that  truly  understand eth  it. 
O,  then,  "  sanctify  us  through  thy  truth,  thy  word  is 
truth."  Enable  us  to  read  the  sacred  oracles  with  a 
spirit  of  docility  and  meekness,  sensible  how  dark  by 
nature  is  our  understanding  ;  and  may  the  Divine  Spirit 
be  ever  present  to  impart  his  heavenly  illumination. 
Too  carelessly  have  v.^e  read  the  sacred  record  which 
testifieth  of  Jesus.  Our  hearts  have  been  cold,  and  our 
minds  wandering.  We  have  neither  relished  nor  im- 
derstood,  as  we  ought,  these  lively  oracles.  O  forgive 
this  practical  irreverence,  and  take  away  this  hardness 
of  heart.     Give  us  a  strong  desire  to  know  thee,  and 


214  BOOK   FOR   THE    SABBATH. 

to  understand  thy  will.  May  "  thy  statutes  be  our 
songs  in  the  house  of  our  pilgrimage."  Enlighten  us 
into  the  mysteries  of  thy  word.  Let  us  understand  its 
concealed  glories ;  for,  O  Lord,  "  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed 
them  unto  babes."  Be  ours  the  privilege  to  sit  as  chil- 
dren at  thy  feet,  and  to  learn  with  meekness  what  the 
sons  of  pride  scorn  to  regard.  "  Open  thou  our  eyes, 
that  we  may  behold  wondrous  things  out  of  thy  law ;" 
for  Jesus'  sake.     Amen. 


MEDITATION  XXXVIIL 

CHRISTIAN    ENERGY. 

Arise,  therefore,  and  be  doing,  and  the  Lord  be  with  thee, 
1  Chron.  xxii.  16. 

What  David  said  to  his  son  Solomon,  God  says 
to  every  believer.  The  temple  was  to  be  built ; 
the  materials  were  ready ;  the  workmen  were  at 
hand  ;  and  Solomon  was  charged  to  set  about  the 
enterprise  \^athoat  delay.  "  The  Lord  be  with  thee," 
says  David.  Without  the  Divine  blessing  and  co- 
operation, the  king  well  knew  the  work  could 
neither  rightly  proceed,  nor  come  to  a  happy  com- 
pletion. And  what  a  magnificent  edifice  was  reared 
for  the  worship  of  Jehovah  !  There  was  nothing 
like  it  before,  nor  will  there  ever  be  after.  Its 
greatest  attraction  however  was,  that  the  presence 
of  Jehovah  was  revealed  in  its  holy  courts.  There 
is  a  temple  now  to  be  erected.  It  is  to  be  built  of 
"  living  stones."  It  is  commenced  on  earth,  to  be 
completed  in  heaven,  where  its  top-stone  is  to  be 
laid  amid  the  praises  of  the  holy  universe.     The 


CHPcISTIAN    ENERGY.  215 

work  is  begun  ;  but  long,  long  will  it  be  ere  it  is 
completed,  unless  more  hands  are  employed,  and 
more  hearts  are  interested  in  its  advancement.  The 
materials  are  ready.  Nothing  is  wanting  but  faith 
and  Christian  energy.  "  Arise,  therefore,"  0  peo- 
ple of  the  living  God,  "  and  be  doing."  The  re- 
sponsibility of  this  work  rests  on  you.  It  is  a 
weighty  responsibility.  It  cannot  be  met,  unless 
you  rise  and  consecrate  your  entire  energies  to  the 
work.  And  if  you  do,  "  God  will  be  with  you."  He 
has  promised  this.  He  has  also  declared  that  the 
world  shall  be  filled  with  the  glory  of  this  spiritual 
building.  When  it  is  completed — for  completed  it 
must  be — oh  may  it  be  said  that  ice  had  some  hum- 
ble part  in  its  erection !  May  we  henceforth  cast 
off  our  supineness,  and  endeavour  to  lay  at  least 
one  polished  stone  in  this  glorious  structure. 

Prayer. — "  Glorious  things  hast  thou  spoken,"  O 
God,  "  of  Zion,"  thy  holy  city.  Thou  hast  declared, 
that "  her  wallsshall  be  salvation,  and  her  gates  praise." 
Thine  ancient  temple  thou  didst  condescend  to  grace 
with  thy  presence.  Thou  didst  fill  its  courts  with  thy 
glory.  But  the  spiritual  temple  which  thou  hast  de- 
signed, and  in  part  erected,  is  far  more  precious  in  thy 
sight.  Hast  thou  not  promised  that  it  shall  be  one  day 
completed  ?  O,  then,  let  thy  people,  whom  thou  hast 
honoured  as  co-workers  with  thee,  arise,  and  with  one 
heart  and  one  mind  engage  in  the  work.  Move  them, 
O  God,  by  tliy  Holy  Spirit.  Let  the  rich  bring  of  their 
abundance,  and  the  poor  their  pittance.  Let  young 
and  old,  yea  all,  engage  in  the  glorious  enterprise.  The 
world  is  still  "  dead  in  trespasses  and  in  sins."  Hun- 
dreds of  millions  are  yet  to  be  enhghtened.  Oh,  when 
■fihall  we  feel  the  pressure  of  the  responsibility  whicli 


216  BOOK   FOR   THE   SABBATH. 

lies  upon  as  ?  By  all  that  Jesus  has  done  for  us — by 
all  that  he  has  done  to  save  a  ruined  world — may  we 
be  constrained  "  to  come  up  to  the  help  of  the  Lord 
against  the  mighty."  Wilt  thou  bless  thy  people  in 
all  their  efforts  to  build  the  spiritual  temple  ?  O,  im- 
part strength,  self-denial,  zeal,  courage,  perseverance. 
Without  thine  omnipotent  arm  to  aid  us,  we  fail.  But 
with  it,  we  are  sure  to  succeed  ;  and  when  the  work  is 
completed,  to  thy  name  shall  be  all  the  glory,  through 
Jesus  Christ  our  Lord.     Amen. 


MEDITATION  XXXIX. 

WATCHFULNESS. 

Therefore  let  us  not  sleep,  as  do  others  ;  but  let  us  watch  and 
be  sober,  1  These,  v.  6. 

The  apostle  calls  believers"  children  of  the  light." 
The  unbelieving  are  children  of  darkness.  They 
see  not  their  guih  and  danger.  They  understand 
not  the  glories  of  the  gospel.  On  these  subjects 
they  are  in  darkness  ;  and  ''  they  love  darkness 
rather  than  light."  Therefore,  when  death  comes 
they  are  surprised,  overwhelmed,  lost.  But  believers 
have  come  out  of  this  night  of  unbelief  '•  The 
light  of  the  glorious  gospel"  hath  shined  unto  them. 
They  see  the  beauties  of  the  Divine  word.  They 
understand  spiritual  things.  "  The  day  has  dawned" 
upon  them,  "  and  the  day-star  has  arisen  in  their 
hearts."  Therefore  should  they  "  not  sleep,"  as  do 
the  wicked  ;  but  they  should  "  watch  and  be  sober.*' 
They  should  arise  and  "  work  while  it  is  day."  Up 
to  the  period  of  their  conversion,  they  were  asleep 
as  to  the  awful  subjects  of  eternity.  Now  that  the 
Spirit  of  God  has  awakened  them,  they  should 


WATCHTULNESS.  217 

commence  labouring  for  their  Master  with  all  pos- 
sible diligence,  remembering  that  the  time  is  short, 
and  that  soon  they  will  be  called  to  their  account. 
Let  us  inquire,  whether  we  are  truly  awake  to  our 
responsibilities.  How  has  the  day  of  our  spiritual 
life  thus  far  been  spent  1  Have  we  been  "  watch- 
ing unto  prayer  ?"  Have  we  been  soberly  address- 
ing ourselves  to  the  great  work  of  our  "  high  call- 
ing?" Or  have  we  been  criminally  slumbering  at 
our  post  ?  Have  sensual  pleasures  unnerved  us  1 
Has  the  world  beguiled  us?  Oh  let  us  arise,  like 
Samson,  and  shake  off  this  drowsiness,  and  put 
forth  our  strength  in  God.  Our  day  may  be  a 
short  one.  But  little  time  may  be  left  us  to  servo 
our  Lord.  Soon  we  may  be  called  to  give  in  our 
account.  Would  we  be  found  of  him  in  peace,  we 
must  be  found  at  our  post,  with  our  loins  girded, 
and  our  lamps  trimmed  and  burning. 

Prater. — Thanks  be  unto  thy  name,  O  Lord,  for 
having  opened  our  eyes,  and  enabled  us  to  discern  thy 
glory.  It  was  thy  grace  which  broke  in  upon  our  guilty 
slumbers,  and  roused  us  to  a  sense  of  our  danger.  It 
was  grace  which  poured  light  into  our  darkened  under- 
standings, and  which  gave  us  eyes  to  see,  and  hearts  to 
appreciate  thy  love  in  Christ  Jesus.  Now,  O  Lord, 
the  scales  have  truly  fallen  from  our  ej^es.  Whilst 
thousands  and  tens  of  thousands  around  us  are  still  in 
darkness  ;  and,  as  it  respects  spiritual  things,  "  know 
not  their  right  hand  from  their  left,"  thou  hast  gracious- 
ly brought  us  into  the  light  and  libert}^  of  the  gospel. 
How  ungratefal  and  guilty  should  we  be,  to  fold  our 
arms,  and  again  revert  to  a  state  of  spiritual  slumber ! 
Alas,  O  God,  we  have  too  often,  like  the  foolish  vir- 
gins, thus  "  slumbered  and  slept."  If  now  this  guil'v 
19 


218  BOOK   FOE   THE   SABBATH. 

indolence  has  crept  over  us,  O  let  the  voice  of  thy  word 
and  Spirit  arouse  us,  that  we  may  trim  our  lamps,  and 
be  ready  for  the  Bridegroom's  coming.  Every  thing 
around  us  admonishes  to  vigilance.  Satan,  the  world, 
our  own  e\'il  hearts,  wicked  men,  slothful  professors ; 
all  are  ready  to  draw  us  aside  from  the  path  of  duty. 
Keep  us,  then,  O,  Lord,  "  as  the  apple  of  thine  eye." 
Let  thy  grace  impel  us  forward  in  "  the  race  which  is 
set  before  lis."  May  we  never  faint  nor  tire.  O, 
"  may  we  not  sleep  as  do  others ;"  and  when  thou 
shalt  call  us  hence,  may  we  be  received  with  the  wel- 
come, "  Well  done,  good  and  faithful  servants ;"  for 
Jesus'  sake.     Amen. 


MEDITATION  XL. 

GREAT  GAIN. 
But  godliness  with  contentment  is  great  gain,  1  Tim.  vi.  6, 
There  is  a  dissatisfaction  with  our  earthly  lot 
which  is  felt  at  times  by  every  one.  The  wicked 
are  seldom  satisfied,  though  often  satiated  with 
earthly  pleasures.  Give  them  their  heart's  desire, 
and  they  will  soon  become  restless  and  uneasy. 
They  will  see  in  the  possession  of  others  somethings 
which  excite  their  envy  or  discontent.  Even  the 
believer  has  often  to  chide  his  heart  for  its  refrac- 
tory feelings  under  the  adverse  dispensations  of 
Providence.  To  be  content  with  such  things  as 
{^od  has  given,  when  the  measure  of  earthly  good 
is  very  scanty,  is  an  attainment  of  no  ordinary  kind. 
Thrice-blessed  Paul,  thou  didst  learn  this  lesson ! 
In  whatsoever  situation  thou  wast  placed,  thou 
wast  "  therewith  content."  Oh,  may  we  imitate 
thee  in  this;  and  em  eavour,  with  thee,  even  to 


GREAT   GAIN.  219 

*'  take  pleasure  in  necessities !"  The  apostle  speaks 
of  a  connexion  between  godliness  and  contentment. 
There  is  a  close  connexion.  True  contentment 
must  result  from  g-odliness,  as  an  effect  follows  the 
cause.  Godliness  implies  an  intelligent  view  of 
Providence  as  concerned  in  all  the  circumstances 
of  our  being.  Godliness  implies  also  a  spirit  of 
submission  to  the  Divine  will,  however  expressed, 
whether  in  giving  or  in  depriving.  Godliness 
brings  into  view  so  much  higher  bliss  than  earth 
can  yield,  as  to  make  the  Christian  regard  all  sub- 
lunary joy  with  comparative  indifference.  Thus 
godliness  must  promote  contentment.  To  coun- 
teract a  murmuring  spirit,  then,  let  us  cultivate 
true  godliness.  It  will  prove  to  us  "  great  gain." 
Yes,  in  a  world  where  there  is  so  much  suffering, 
it  will  tend  to  smooth  the  rugged  path,  and  point  us 
to  the  glorious  termination.  Let,  then,  the  dissat- 
isfied worldling  rove  in  search  of  fancied  good  ;  be 
it  ours  to  cultivate  true  piety,  the  only  solace  in 
trouble,  and  the  only  safety  amid  the  prosperities 
of  life. 

Prater. — AVhy,  O  Lord,  should  we  ever  rnunmir 
at  thy  dispensatious,  or  be  dissatisfied  with  what  thou 
givest  ?  What  would  be  our  condition,  were  we  to  re- 
ceive at  thy  hand  our  deserts  ?  How  would  every  cup 
of  pleasure  be  turned  into  bitterness,  and  every  source 
of  happiness  be  dried  up  for  ever !  But  thou  hast  not 
"  rewarded  us  according  to  our  iniquities."  Thou  hast 
often  made  "  our  cup  to  run  over"  with  blessings.  But, 
alas !  we  have  been  ungrateful  !  By  wishing  for  some- 
thing more,  w^e  have  shown  our  discontent.  This  hath 
been  one  of  the  innumerable  sins  which  w^e  have  com- 
mitted.    In  view  of  it,  we  deserve  to  be  stripped  of 


220  BOOK   FOR   TliE    SABBATH. 

every  earthly  good.  May  we.  then,  by  looking  at  our 
deserts  and  thy  mercies,  learn  to  adore  and  praise  thee 
for  the  continuance  of  blessings  which  we  have  forfeited. 
Hast  thou  withheld  from  us  wealth  and  honour,  we 
know  thou  ha&t  done  it  for  our  good.  Yea,  with  such 
hearts  as  ours,  w^e  have  reason  to  fear  that,  unless  great 
grace  were  bestowed,  prosperity  would  prove  our  ruin. 
It  is  good  for  us,  O  Lord,  to  feel  our  de])eridence,  to 
ask  of  thee  "  our  daily  bread."  Grant  us  but  that  "  god- 
liness" which  bringeth  "  contentment,"  and  ^t  will  be  to 
us  "  great  gain."  May  we  be  resigned  to  thy  holy 
will,  even  when  the  deep  billows  of  adversity  are  roll- 
ing over  us.  If  poverty  be  our  lot,  let  us  cheerfully 
bear  it !  Let  us  be  "  content  with  such  things  as  we 
have,"  be  they  ever  so  few ;  remembering  thy  promise, 
"  I  will  never  leave  thee,  nor  forsake  thee."  So  long 
as  thou  art  our  portion,  may  we  not  covet  the  meaner 
one  which  earthly  minds  are  so  eagerly  pursuing.  May 
God  be  our  all,  and  may  we,  at  last,  enjoy  thy  blissful 
presence  ;  for  Jesus'  sake.     Amen. 


MEDITATION  XLL 

FAITH  IN  GOD. 
Is  any  thing  too  hard  for  the  Lord  ?  Gen.  xviii.  14. 
This  sentence  contains  a  severe  rebuke  for 
Sarah's  unbelief.  It  required  indeed  strong  confi- 
dence in  Jehovah's  power  and  faithfulness  to  rely 
implicitly  on  his  word,  when  the  event  predicted 
was  contrary  to  the  course  of  nature.  But  still  it 
was  her  duty  so  to  do.  He  who  fixed  nature's 
laws  could  supersede  them.  Nothing  was  "  too 
hard  for  the  Lord."  His  omnipotence  is  a  guar- 
antee for  the  fulfilment  of  all  that  he  predicts  and 


FAITH   IN   GOD.  221 

promises.  Such,  alas  !  is  the  amount  of  evil  with- 
in us,  that  the  very  greatness  of  Heaven's  mercy — 
the  infinite  condescension  implied  in  it — begets  a 
guilty  unbelief.  We  are  ready  to  doubt  whether 
so  great  a  Being  will  thus  pledge  himself  to  convey 
to  worms  of  the  dust,  so  great  an  amount  of  bless- 
ings. But  we  should  not  allow  Satan  thus  to  get 
an  advantage  of  us.  To  this  sceptical  state  of  mind 
we  should  oppose  the  question,  '•  Is  any  thing  too 
hard  for  the  Lord  ?"  When  darkness  rests  upon 
our  path,  let  us  not  conclude  that  all  is  lost.  Let 
us  inquire  again,  "  Is  any  thing  too  hard  for  the 
Lord  ?"  When  temporal  afflictions  press  down 
our  spirits  to  the  dust,  let  us  not  yield  to  despair. 
When  we  survey  the  desolations  which  sin  has 
made,  and  consider  what  millions  are  sunk  in  idol- 
atry, and  how  their  rescue  and  regeneration  to  hu- 
man view  seems  impossible — let  us  silence  our 
doubts  by  asking,  ^'-  Is  any  thing  too  hard  for  the 
Lord?"  In  all  circumstances  of  trial,  in  every 
strait  to  which  we  may  be  reduced,  it  is  our  con- 
solation to  remember  that  God  is  omnipotent,  that 
his  hand  can  deliver,  that  his  providence  can  pro- 
vide, that  his  mercy  can  save ;  when,  to  human 
view,  deliverance,  provision,  and  salvation  seem 
impossible.  Oh  for  more  implicit  reliance  on  Je- 
hovah's power  and  faithfulness ! 

Prayer. — O,  most  merciful  Father,  allow  us  to  ap- 
proach thee  as  the  God  of  Abraham.  Thou  didst  pro- 
nounce him  "  the  father  of  the  faithful."  Thou  didst 
enable  him  to  trust  in  thee  with  all  his  heart.  He 
"  staggered  not  at  the  promise  through  unbelief."  Re- 
lying on  th""  faithfulness,  he  cheerfuUv  obeyed  thy 
19* 


222  BOOK  FOR  THE   SABBATH. 

commands,  even  when  thou  didst  require  his  dearest 
earthly  blessings.  Graciously  enable  us  to  copy  his 
example.  Eradicate  from  our  hearts  the  seeds  of  un- 
belief. We  are  prone,  O  Lord,  to  sink  down  under 
trouble,  as  though  there  was  no  relief  even  from  thee. 
Pardon  this  distrust,  we  beseech  thee ;  and  enable  us 
to  stay  ourselves  on  thee,  and  to  hope  in  thy  mercy. 
When  we  labour  for  the  salvation  of  souls,  and  are 
tempted  to  believe  that  no  blessing  will  follow,  may  we 
be  rebuked  by  the  question,  "  Is  any  thing  too  hard  for 
the  Lord  ?"  Or  if,  O  Lord,  we  are  at  any  time  dis- 
posed to  ask,  in  the  spirit  of  doubt  or  unbelief,  how  can 
this  sin-ruined  world  be  converted  to  thee,  may  we  be 
silenced  and  convinced  by  thy  promises,  and  the  power 
of  thy  regenerating  grace,  which  is  able  to  fulfil  them. 
O  make  us  "  strong  in  faith,  giving  glory  to  God."  Per- 
mit us  to  apply  thy  precious  promises  to  our  oa\ti  souls. 
May  we  exercise  a  child-like  confidence  in  thy  truth. 
Although  so  insignificant,  so  guilty,  yet  are  not  these 
promises  ours?  Are  they  not  all  "yea  and  amen  in 
Christ  Jesus  ?"  We  would  plead  them  in  Jesus'  name. 
We  beseech  thee  to  fulfil  them  for  Jesus'  sake  ;  that 
*'  thy  kingdom  may  come,"  and  "  that  all  men  may  hon- 
our the  Son  even  as  they  honour  the  Father."    Amen. 


MEDITATION  XLII. 


THE    BACKSLIDER. 


Nevertheless  I  have  somewhat  against  thee,  becanso  thou 
hast  left  thy  first  love,  Rev.  ii.  4. 

What  Christian  does  not  look  back  with  some 
degree  of  mournfulness,  as  well  as  with  gratitude, 
upon  the  history  of  his  early  religious  experience  ? 
It  is  true,  we  were  then  influenced  principally  by 
feeling.     But  that  feeling  was  deep  and  delightful 


THE   BACKSLIDER.  223 

It  was  the  strong  emotion  of  love  to  God  and  man. 
The  change  which  the  Holy  Spirit  had  wrought, 
was  a  great  change.  The  Bible,  once  so  dull,  had 
then  become  the  most  precious  of  books.  We 
roved  through  the  promises  as  through  a  field  of 
fragrant  beauties.  All  nature  wore  an  unaccus- 
tomed loveliness.  God  was  seen  and  adored  in 
every  thing.  Prayer  was  as  our  very  breath,  and 
praise  dwelt  upon  our  lips.  The  people  of  God 
were  inexpressibly  dear  to  us.  The  sanctuary  was 
as  the  portico  to  heaven,  and  the  word  of  God  was 
sweeter  to  the  taste  than  "  honey  and  the  honey- 
comb." These  were  the  scenes  and  emotions  of 
our  first  love.  They  were  not  indeed  without 
some  passing  clouds  ;  for  many  a  sore  temptation 
beset  us :  but  who  can  review  them,  and  not  wish 
for  a  return  of  similar  emotions  ?  It  becomes  us 
to  ask,  why  these  feelings  were  not  perpetuated, 
nay,  increased  by  the  lapse  of  time.  Have  we 
grown  cold  in  the  service  of  our  God  ?  Have  we 
lost  or  left  our  first  love  ?  If  so,  then  has  God 
'^  somewhat  against  us."  This  change  cannot  have 
taken  place  without  guilt.  God  is  the  same  glo- 
rious being  as  he  was  then.  The  Bible  is  still  as 
precious  in  itself  Prayer  is  now  equally  a  privi- 
lege as  then.  Oh,  has  not  some  secret  evil  been  in 
operation  to  cool  our  love,  to  abate  our  zeal,  to 
separate  us  from  our  God  ?  Is  it  the  love  of  the 
world  ?  Is  it  the  love  of  the  creature  ?  Is  it  am- 
bitious designs,  or  sensual  indulgence  1  Search  us, 
O  God,  and  enable  us  to  search  ourselves.  It  is 
[time  to  return  from  our  wanderings.  Yes,  we 
will  retrace  our  steps ;   peradventure  God  will 


224  BOOK  FOR  THE  SABBATH. 

again  "  lift  up  the  light  of  his  countenance  upon 
us,"  and  "  restore  unto  us  the  joys  of  his  salvation." 

Prater — Oh  that  we  were  as  in  months  past,  when 
the  candle  of  the  Lord  shined  upon  our  heads  !  Those 
were  happy  days.  We  remember  them  with  gratitude, 
but  with  sadness.  They  have,  alas  !  been  succeeded 
by  days  and  months  of  darkness  and  of  sin.  O  Lord, 
we  have  indeed  left  our  "  first  love."  How  delightful 
were  the  days  of  our  espousals !  Then  was  prayer  no 
burden.  Our  feet  seemed  to  be  winged,  as  we  ran  the 
Christian  race.  We  then  possessed  the  "  heart  of 
flesh."  Inflamed  with  love  and  zeal  for  Christ,  his 
yoke  was  easy,  and  his  burden  hght.  But  oh,  we  have 
to  mourn  over  a  sad  decay  in  our  spiritual  affections. 
A  thousand  temptations  have  pressed  in  upon  us ;  and, 
by  yielding,  we  have  driven  ourselves  from  thee,  and 
become  cold  in  thy  service.  Well  mightest  thou  cast 
us  off",  for  our  frequent  backslidings.  But  thou,  O  God, 
art  unchangeable.  Whom  thou  lovest,  thou  lovest  to 
the  end.  This  is  our  hope.  We  come  to  thee,  immu- 
table Jehovah,  and  beg  thee  to  receive  thy  guilty  but 
returning  children.  Embrace  us  once  more  in  the  arms 
of  eternal  love.  O,  let  us  once  more  rejoice  in  our 
Father's  smiles.  Though  wanderers,  we  have  been 
wretched.  Our  souls  can  find  happiness  in  nothing  but 
thyself.  We  do,  therefore,  renew  our  vows  to  be 
thine ;  yes,  thine  for  ever.  Bind  us  to  thee  by  "  the 
cords  of  love."  Fasten  our  affections  to  the  cross  of 
Jesus.    Never^  O  never  let  us  wander  more.    Amen. 


PLEASING   GOD.  225 

MEDITATION  XLIII. 

PLEASING    GOD. 

But  without  faith  it  is  impossible  to  please  hiiA:  ^or  he  that 
Cometh  to  God  must  believe  that  he  is,  and  that  he  is  a 
rewarder  of  them  that  diligentlj'^  seek  kim,  Heh.  xi.  6. 

The  more  we  confide  in  God,  the  more  do  we 
honour  him.  Nothing-  in  the  conduct  of  the  disci- 
ples met  with  a  more  frequent  rebuke  from  the  Sa- 
viour, than  their  unbelief  God  would  have  us 
believe  what  he  says,  and  confidently  expect  the 
fulfilment  of  his  promises.  But,  alas!  we  are 
tempted,  at  times,  to  doubt  even  some  of  the  funda- 
mental truths  of  religion.  The  relics  of  scepticism 
are  connected  with  our  remaining  depravity.  In 
the  sight  of  Jehovah,  such  thoughts  are  as  guilty 
as  they  are  offensive.  We  are  to  "believe  that 
God  is."  Can  a  doubt  enter  the  mind  on  this 
point?  Where  can  we  look — to  what  object  in 
the  entire  universe — which  rebukes  not  the  scepti- 
cal thought?  It  is  "in  him  that  we  live  and 
move  ;"  we  should,  therefore,  in  approaching  him 
as  suppliants,  regard  him  as  nigh;  as  in  us  and 
around  us.  We  should  also  remember  and  believe 
that  "he  is  a  rewarder  of  them  that  diligently 
seek  him."  How  precious  this  promise !  But  we 
must  remember  the  condition,  "  diligently."  It  is 
not  a  cold  and  formal  service  that  he  will  recom- 
pense. It  is  not  a  careless  or  infrequent  applica- 
tion that  he  will  approve.  No  ;  we  must  with  ag- 
onizing oarnestness  seek  after  God.  Wc  must 
give  "  all  diligence  "  in  the  work,  and  bring  all  our 


226  BOOK   FOE,   THE    SABBATH. 

powers  to  bear  upon  it.  We  must  do  it  in  faith  ; 
assured  that  God  will  reward  us  with  success. 
Then  will  he  "  lift  upon  us  the  light  of  his  coun- 
tenance." He  will  give  us  the  Holy  Spirit.  He 
will  make  us  "  heirs  of  God,"  and  "joint-heirs  with 
Christ."  He  will  make  "crooked  things  straight, 
and  rough  places  plain."  Oh,  then,  let  us  hence- 
forth come  to  our  Father  with  a  believing  heart. 
Let  us  come  in  the  spirit  of  adoption.  Let  us 
throw  ourselves  upon  his  mercy,  and  seek,  in 
the  name  of  Jesus,  those  things  which  we  need, 
and  which  he  has  promised  to  all  his  confiding 
children. 

Prayer. — O  God,  "before  the  mountains  were 
brought  forth,  or  ever  thou  hadst  formed  the  earth  and 
the  world,  even  from  everlasting  to  everlasting  thou 
art  God."  Thy  existence  is  declared  in  eveiy  object 
in  nature,  and  confinned  in  every  event  of  providence. 
"  Thou  art  over  all,  and  through  all,  and  in  us  all." 
Enable  us  to  come  to  thee  in  a  humble,  believing  frame 
of  mind.  May  we  believe  not  only  that  "thou  ait; 
but  that  thou  art  a  rewarder  of  them  that  diligently 
seek  thee."  Encouraged  by  this  precious  promise,  we 
come,  in  the  name  of  Jesus,  to  implore  th}'-  forgiveness 
and  favour.  Unworth}^  and  guilty  as  we  are,  tliou  wilt 
not  reject  us,  if  we  come  through  the  merits  of  our  great 
atoning  High  Priest.  But,  O  Lord,  to  obtain  thy 
blessing,  we  must  seek  thee  "diligently."  No  sluggish 
efforts  will  avail.  ''  The  effectual  and  fervent  prayer" 
must  be  offered.  O,  give  us  this  spirit  of  prayer.  Let 
us  pour  it  forth,  mingled  with  humihty,  penitence,  and 
faith.  May  we  plead  with  an  earnestness  and  impor- 
tunity proportionate  to  our  necessities.  Then  let  us 
have  the  rich  reward.  The  reward  we  crave  is,  that 
we  may  know  thee  more,  and  serve  thee  better ;  that 


CONVERSATION.  227 

we  may  be  perfected  in  thy  love ;  that  we  may  be 
transformed  into  the  image  of  Christ ;  that  we  may 
have  grace  to  take  up  our  cross  daily,  and  follow  him ; 
that  we  may  love  thy  church,  live  to  thy  glory,  labour 
fjr  thy  kingdom,  and  that  we  may  "  hve  unto  the 
Lord  and  die  unto  the  Lord."  These  things  consti- 
tute the  reward  for  which  we  plead.  O,  grant  them 
unto  us,  as  free,  rich,  unmerited  mercies,  through  Je- 
sus Christ  our  Lord.    Amen. 


MEDITATION  XLIV. 

CONVERSATION. 

Oalv  let  your  conversation  be  as  it  becometh  the  gospel  of 

Christ,  Phil.  i.  27. 

How  persuasive  and  powerful  would  be  the  in- 
fluence of  Christians,  did  their  conduct  and  con- 
versation always  comport  with  the  gospel !  Each 
member  of  the  church  would  be  a  '•  living  epistle, 
known  and  read  of  all  men."  Christ  would  no 
longer  be  "  wounded  in  the  house  of  his  friends." 
Christians  would  reflect  the  image  of  their  Lord. 
The  eyes  of  the  world  would  be  riveted  upon  them ; 
and  men  would  be  compelled  to  acknowledge  that 
'•  they  had  been  with  Jesus,"  and  that  they  "  loved 
one  another."  To  a  vain  and  wicked  w^orld,  this 
would  be  powerful  preaching.  Nothing  arms  the 
conscience  of  sinners  with  such  power,  as  a  holy 
example.  Theoretically  the  wicked  know  the 
gospel  to  be  pure.  But  how  would  they  feel  its 
obligations,  were  all  its  professors  habitually  to  ex- 
emplify it!  Then,  the  line  between  "those  who 
serve  God  and  those  who  serve  him  not "  would 
be  broad  and  visible.     Conscience  would  then  do 


228  BOOK   FOR    THE    SABBATH. 

her  office  with  tenfold  power.  No  building  up  in 
sin  on  the  faults  of  professors  could  then  be  prac- 
tised. God  would  be  glorified,  and  the  world,  we 
might  hope,  would  be  speedily  converted.  With 
such  motives  to  a  godly  life,  how  is  it  that  we  have 
so  often  furnished  an  occasion  for  the  enemy  to 
blaspheme  ?  Oh,  let  us  weep  over  our  past  con- 
formity to  the  world.  Let  a  broad  line  of  distinc- 
tion be  seen  henceforth  between  our  conduct  and 
that  of  the  wicked.  Let  us  be  guided  and  governed 
by  the  principles  of  the  gospel.  What  it  approves, 
let  us  pursue  ;  what  it  condemns,  let  us  avoid. 
Let  us  keep  close  to  the  counsels  of  our  blessed 
Master  ;  and  let  "  the  same  mind  be  in  us  which 
was  also  in  Christ  Jesus." 

Prayer. — Blessed  be  thy  name,  O  God,  that  thou 
hast  given  ns  a  perfect  rule  of  moral  conduct.  Thy 
"  law  is  holy,  and  just,  and  good."  "  In  keeping  it 
there  is  great  reward."  How  pure  also  is  thy  gospel ! 
It  is  but  a  more  complete  development  of  the  law,  \vith 
additional  motives  to  obedience,  drawn  from  the  tender 
mercy  and  dying  love  of  Jesus  thy  Son.  But  oh,  how 
far  short  do  we  come  of  fulfilling  the  precepts  of  the 
law  or  the  gospel !  We  profess  to  be  entirely  governed 
by  them ;  but,  alas  I  the  selfish  heart  suggesteth  a  thou- 
sand base  and  unworthy  motives.  Still  do  we  "de- 
light in  thy  law  after  the  inward  man."  We  would 
fain  be  governed  by  its  precepts  both  in  feeling  and 
conduct.  Inscribe  it  upon  our  hearts  with  thine  own 
hand,  that  Ave  may  not  depart  from  thee.  How  glo- 
rious, also,  is  thy  gospel !  O  our  blessed  Redeemer, 
thou  hast  taught  us  how  to  five.  Thy  own  lovely  ex- 
ample is  before  us.  But  how  often  hath  our  conduct 
been  in  contrast  with  thine  !  How  unworthil}'  of  our 
high  vocation  have  we  walked  !     But  now  grant  us 


THE    CAUTION.  229 

thy  grace  that  we  may  order  our  conversation  accord- 
ing to  thy  gospel.  Make  us  to  let  our  light  shine  be- 
fore men.  We  pray  that  we  may  exeniplify  thy  gos- 
pel so  strikingly,  that  others  may  be  led  to  embrace  it; 
that  the  Father  may  be  glorified,  and  thy  blessed  cause 
advanced.  Thus  may  we  and  every  other  professed 
follower  of  Christ  live  and  act ;  that  the  world  may 
see  how  transforming  and  glorious  is  thy  grace,  untU 
all  shall  come  to  the  knowledge  of  the  truth,  and  ev- 
ery knee  bow  to  thy  universal  sceptre.    Amen. 


MEDITATION  XLV. 

THE  CAUTION. 
Love  not  the  world,  1  John  ii.  15. 
Hard  requisition  this  to  the  unsanctified  heart ! 
For  "  the  things  that  are  in  the  world  "  are  the  ob- 
jects of  its  deepest  interest — of  its  supreme  affec- 
tion. The  creature,  in  some  form  or  other,  has 
absorbed  its  desires.  Now  it  is  a  thirst  for  gold ; 
and  now  it  is  the  promise  of  preferment ;  and  anon, 
it  is  the  indulgence  of  a  mere  sensual  appetite. 
Some  make  a  heaven  of  their  domestic  joys  ;  and 
some  are  wholly  devoted  to  the  pursuits  of  science. 
In  the  command,  "  Love  not  the  world,"  it  is  not 
intended  that  we  should  feel  no  interest  in  its  con- 
cerns ;  that  we  should  cease  to  admire  its  scenery ; 
that  we  should  forget  the  claims  of  kindred  and 
affection ;  for  in  all  these  respects  religion  allows 
what  is  lawful  and  proper  ;  but  the  interdict  re- 
spects the  sin  of  placing  the  world  first,  and  God. 
and  his  service  secondary  in  our  desires  and  affec- 
tions. The  requisition  is.  that  we  "  seek  first  the 
20 


2B0  BOOK   FOR   THE    SABBATH. 

kingdom  of  God,  and  his  righteousness,"  Matt, 
vi.  33.  We  must  cease  from  our  idolatry.  We 
must  give  to  God  his  rightful  dominion.  When 
we  love  any  object  more  than  him,  or  when  we 
prefer  mere  earthly  pleasure  to  his  service,  then  do 
we  love  the  world,  and  "  the  love  of  the  Father  is 
not  in  us."  Needs  the  Christian  this  exhortation? 
Alas !  too  often  are  we  found  looking  back  with 
secret  longings  after  the  world.  The  objects  of 
sense  still  claim  too  much  of  our  regard.  Oh,  let 
us  hear  the  voice  of  God,  saying,  "  Love  not  the 
world."  "  Set  your  affection  on  things  above."  Ev- 
ery affection  we  give  to  earth  is  a  ligature,  in  break- 
ing which,  death  will  give  additional  pain  ;  but 
every  affection  we  give  to  heaven,  will  be  a  pinion 
to  bear  the  soul  in  triumph  to  its  eternal  rest. 

Prater. — And  now,  O  Lord,  we  pray  that  thou 
wouldst  give  us  the  victory  over  the  world,  and  the 
flesh,  and  the  devil.  These  potent  enemies  can  be 
overcome  only  by  the  power  of  that  faith  which  is  the 
gift  of  God.  How  often  have  we  been  brought  into  cap- 
tivity to  one  or  another  of  these  adversaries !  We  have 
thought  that  our  mountain  stood  strong.  The  world 
hath  seemed  at  times  to  be  a  conquered  enemy.  But 
how  little  of  ourselves  have  we  known,  in  supposing  it 
had  lost  its  power  over  us !  O  Lord,  we  have  found 
our  weakness,  and  have  felt  how  inadequate  are  our 
strongest  efforts  to  resist  its  influence.  When  it  holdeth 
forth  the  prospect  of  its  gains,  or  its  pleeisures,  or  its 
honours,  our  poor  depraved  hearts  are  kindled  with  ex- 
citement. Desires  which  we  had  supposed  slain,  recur 
with  terrific  power.  Lord,  help  us  to  overcome.  Im- 
part thy  strength  to  our  weakness.  Give  us  such  soul- 
enrapturing  views  of  thyself,  and  such  a  relish  for  thy 


HUMAN   FRAILTY.  231 

service,  as  shall  make  the  world  seem  but  vanity.  Do 
we  not  still  love  thee,  O  our  God  ?  and  can  we  not, 
amid  all  our  wanderings,  still  say  in  sincerity,  "Whom 
have  we  in  heaven  but  thee ;  and  there  is  none  upon 
the  earth  that  we  desire  in  comparison  with  thee?" 
Then  let  us  love  thee  more  and  more.  Let  every  idol 
be  abandoned.  May  we,  by  holy  contemplation,  con- 
verse so  habitually  with  heavenly  things,  that  we  shall 
feel  but  "  as  strangers  and  pilgrims  on  the  earth ;" 
whilst  we  regard  the  heavenly  state  as  the  soul's  happy 
home,  upon  which  our  most  eager  desires  shall  fix,  and 
whither  our  feet  shall  travel  with  increasing  zeal. 
Grant  this,  O  Lord,  for  the  Kedeemer's  sake.    Amen. 


MEDITATION  XL VI. 

HUMAN    FRAILTY. 

Then  shall  the  dust  return  to  the  eaxth  as  it  was :  and  the 
spirit  shall  return  unto  God  who  gave  it,  Eccles.  xii.  7. 

The  body,  then,  is  but  finely  organized  dust. 
The  eyes,  so  radiant  with  the  light  of  mind — the 
hair,  so  finely  spun,  and  of  such  uniform  texture, 
are  but  dust,  and  are  soon  to  be  reunited  with 
kindred  dust.  The  whole  frame-work  of  the  body 
is  to  crumble  at  the  touch  of  death.  His  cold  hand 
is  soon  to  be  laid  upon  us,  and  then  what  a  change 
will  take  place  !  The  very  lineaments  of  beauty 
are  now  turned  into  deformity.  The  eye,  that  most 
attractive  organ,  we  are  obliged  to  close,  in  order 
to  shut  from  the  view  of  survivors  its  fixed  and 
inexpressive  glare.  There  is  a  cold  collapse  of 
every  feature,  telling  us  that  the  ethereal  inhabitant 
is  gone.  Even  relatives  will  be  constrained  to 
take  up  the  body,  and  bury  it  out  of  their  sight 


232  BOOK    FOR   THE   SABBATH. 

Then  it  returns  to  its  original  elements.  It  is  soon 
incorporated  with,  and  undistinguished  from  the 
cold  clay  that  surrounds  it.  But  where  is  the  spir- 
it? Has  death,  in  invading  the  body,  extinguished 
the  soul  ?  Oh  no  ;  the  spirit  hath  returned  unto 
God  who  gave  it.  The  last  pulsation  of  the  heart 
gave  it  liberty.  If  sanctified  by  the  grace  of  God, 
it  flew  on  angels'  wings  to  the  bosom  of  its  Saviour. 
Like  the  beautiful  chrysalis,  it  burst  from  its  fetters, 
and  expanded  its  wings  in  the  sun-light  of  heaven. 
But  if  the  soul  shalk  go  unprepared  ;  if  at  death  it 
shall  be  claimed  by  justice,  and  dragged  to  Heav- 
en's tribunal  to  answer  for  a  thousand  sins  unre- 
pented  of,  unpardoned — oh,  how  fearful  will  be 
the  transition  !  Let  us,  then,  consider  our  latter 
end.  Let  us  take  a  look  at  death  as  an  event 
which  we  must  personally  meet ;  and  let  us  ask 
ourselves,  if  we  are  at  this  moment  prepared  to  go? 
Are  we  truly  penitent?  Have  we,  by  faith,  taken 
hold  of  Jesus,  who  is  "  the  resurrection  and  the 
hfe  ?"  Can  we  say,  that  " for  us  to  live  is  Christ?" 
Are  we  "  crucified  to  the  world  ?"  In  one  word. 
Are  we  living  the  life  of  the  righteous  ?  Let  us 
answer  these  questions  as  we  would  if  this  were 
our  last  hour,  and  eternity,  with  all  its  terrors  and 
its  transports,  were  in  view. 

Prayer. — O  God,  the  decree  which  hath  gone  forth, 
consiginng  the  body  to  the  dust,  is  but  the  righteous 
retribution  of  sin.  We  recognise  it  as  the  mark  of  thy 
disapprobation  towards  our  guilty  race.  Nor  would  we 
complain  that  we  must  pass  the  dark  portals  of  death, 
inasmuch  as  we  are  among  the  chief  of  sinners.  But 
the  thought  of  dying  is  terrific.     Our  souls  shudder  at 


THE   CONSUMMATION.  233 

the  approacli  of  the  king  of  terrors.  Deliver  us,  O  God, 
from  this  bondage,  to  which  hitherto  we  have  been  so 
subject.  Take  away  these  gloomy  apprehensions,  and 
extract  "  the  sting  of  death,  which  is  sin."  Let  us  be 
but  cleansed  from  sin,  and  then  we  shall  no  more  fear 
to  die.  Then,  O  Lord,  shall  we  obtain  the  victory, 
which,  through  Christ,  is  given  to  believers.  "  Where 
sin  hath  abounded,"  may  thy  "  grace  much  more 
abound."  In  these  hearts,  where  sin  "hath  reigned 
unto  death,"  oh  may  "  grace  reign,  through  righteous- 
ness, unto  eternal  life,  by  Jesus  Christ  our  Lord."  Not 
only  do  we  desire  submission  and  resignation  in  view 
of  the  certainty  and  solemnity  of  death ;  but,  we  be- 
seech thee,  give  us  even  "  a  desire  to  depart,  and  to  be 
with  Christ,  which  is  far  better."  Help  us  to  live  the 
life  of  the  righteous ;  and  then,  when  the  hour  of  our 
departure  shall  come,  may  we  "  die  the  death  of  the 
righteous,"  and  may  our  "  last  end  be  like  his."  Oh  for 
the  presence  of  our  Saviour,  when  we  are  called  to 
"  pass  through  the  valley  of  the  shadow  of  death  I" 
Then  may  we  "fear  no  evil."  May  our  spirits,  stedfast 
in  hope,  and  "  looking  unto  Jesus,"  lie  sweetly  resigned, 
and  depart,  if  not  in  triumph,  at  least  in  holy  tranquil- 
lity. And  when  the  trumpet  shall  sound,  may  our  sleep- 
ing dust  come  forth  in  the  image  of  the  Saviour,  and 
reunited  with  the  happy  soul,  be  for  ever  wdth  the  Lord. 


MEDITATION  XLVIL 

THE  CONSUMMATION SACRAMENTAL. 

It  is  finished,  John  xix.  30. 
Thus  exclaimed  the  dying  Saviour,  and  imme- 
diately he  gave  up  the  ghost.  In  these  words  we 
have  the  consummating  act  of  the  great  work  of 
redemption.  The  cup  which  the  Father  had  given, 
was  now  drank  even  to  the  dregs.  Henceforth 
20* 


234  BOOK   FOR   THE    SABBATH. 

sufferings  were  to  be  exchanged  for  joy,  and  ig- 
nominy for  glory  and  honour.  From  that  body, 
quivering  in  death,  the  spirit  passed  in  triumph  to 
Paradise.  There  is  no  more  suffering  now.  "  It 
is  finished."  From  the  moment  of  his  appearance 
in  the  world,  until  the  moment  of  his  departure, 
his  life  was  little  else  than  a  continued  scene  of 
trial.  He  was  indeed  "  a  man  of  sorrows  and  ac- 
quainted with  grief"  But  even  our  Redeemer's 
sufferings  had  an  end.  The  prospect  grew  darker 
and  darker  at  every  step,  until  his  soul  was  over- 
whelmed in  anguish  atGethsemane,  and  was  wrap- 
ped in  more  than  midnight  gloom  on  Calvary. 
There  even  the  Father's  face  was  hid.  "  My  God, 
my  God,  why  hast  thou  forsaken  me?"  Matt, 
xxvii.  46.  But  hark  !  he  exclaims,  "  It  is  finished." 
The  death-pang  is  felt,  and  his  last  words  assure 
us  of  the  final  triumph.  O  my  Redeemer,  was  all 
this  endured  for  me  ?  Could  nothing  less  than  thy 
life-blood  answer  the  demands  of  a  violated  law, 
and  secure  for  me  the  mercy  of  Heaven?  Could 
nothing  less  "  finish  transgression,  make  an  end 
of  sin,  and  bring  in  everlasting  righteousness?" 
Then  let  me  fail  at  thy  feet,  meaning  the  gratitude 
which  I  cannot  express.  For  such  love,  I  would 
give  myself,  and  all  I  have,  to  be  thine,  and  to  be 
employed  for  thee  for  ever.  Let  sin  no  more  reign 
in  my  mortal  body,  Rom.  vi.  12.  Let  me  take  a 
view  of  its  turpitude  from  the  blood-stained  cross  * 
and  when  the  table  is  spread,  whereon  the  emblems 
of  thy  dying  love  are  laid,  let  me  go  and  com- 
memorate that  love,  and  reaew  my  vows  to  be 
thine  for  ever. 


THE   CQNSXJMMATION.  235 

**  "Were  the  whole  realm  of  nature  mine, 
That  were  a  present  far  too  small ; 
Love  so  amazing,  so  divine, 
Demands  my  soul,  my  life,  my  all." 

Prayer. — *'  Thanks  be  unto  thee,"  O  God,  "  for  thy 
unspeakable  gift."  Thou  wast  "  not  willing  that  any 
should  perish,  but  that  all  should  come  to  repentance;" 
but  foreseeing  that  all  7mist  perish,  unless  an  infinite 
sacrifice  were  made,  thou  didst  "  give  thy  only  begot- 
ten Son,  that  whosoever  believeth  in  him  should  have 
everlasting  life."  From  the  bosom  of  the  Father — from 
the  bliss  of  heaven — he  came  to  bleed  and  die  for  us, 
lost  sinners.  One  with  the  Father,  he  was  willing  to 
become  one  with  us,  that  through  "  the  incarnate  mys- 
tery "  we  might  become  reunited  to  the  Father.  Pre- 
cious Saviour !  what  language  can  properly  express 
thy  condescension  and  compassion !  What  requital 
can  we  make  thee  for  thy  labours  and  thy  dying  love ! 
Thou  didst  "  finish  the  work  which  was  given  thee  to 
do."  Wondrous  work  !  It  was  no  less  than  to  raise 
our  ruined  nature  from  the  fall ;  to  pay  to  violated  law 
a  full  equivalent ;  to  satisfy  Divine  justice  ;  to  open 
the  gate  of  mercy  to  mankind  ;  to  secure  the  soul's 
purification,  as  well  as  its  pardon ;  to  disappoint  the 
powers  of  hell,  and  to  fill  all  heaven  with  new  raptures. 
Wondrous  work  indeed  !  Wlio  but  thyself  could  have 
undertaken  and  finished  it !  Thy  dying  breath  hath 
pronounced  it  finished.  Glorious  consummation !  Oh, 
let  us  partake  of  the  benefits  of  so  dear  a  purchase ! 
Nothing  can  be  added  to  this  finished  salvation,  nor 
can  any  thing  be  taken  away.  Blessed  be  thy  name, 
no  merits  of  ours  are  needed.  We  come,  then,  naked, 
poor,  and  wretched.  May  we  have  faith  to  receive 
this  finished  salvation,  and  hearts  to  give  thee  all  €he 
glory.    Amen. 


236  BOOK  FOR   THE   SABBATH. 


MEDITATION  XLVIII. 

THE    COMFORTED AFFLICTION- 

The  Master  is  come,  and  calleth  for  thee,  John  xl.  28. 

Precious  intelligence  !  How  must  the  heart  of 
the  pious  Mary  have  been  soothed,  when  she  was 
informed  that  her  Lord  had  come  to  administer  the 
cup  of  consolation  !  What  hand  but  his  could  wipe 
away  her  tears,  and  speak  peace  to  her  troubled 
spirit  ?  Himself  "  a  man  of  sorrows,  and  acquaint- 
ed with  grief,"  he  could  enter  with  deepest  sym- 
pathy into  her  afflictions.  It  was  for  this  object, 
among  others,  that  he  came  as  a  sojourner  in  this 
"  vale  of  tears."  It  was  to  bear  our  griefs,  and  to 
carry  our  sorrows.  Behold  him  approaching  the 
hospitable  mansion  at  Bethany  I  There  he  had 
found  a  shelter  from  this  friendless  world.  There 
he  had  experienced  the  assiduities  of  sincere  and 
devoted  friendship.  But  now  Lazarus,  whom  he 
loved,  sleeps  in  death.  The  heart-broken  sisters 
are  mourning  that  their  Lord  had  not  been  with 
them  to  stay  the  malady,  and  save  their  brother. 
But  hark  !  the  well-known  footstep  is  heard.  "  The 
Master  is  come."  But,  "  Oh  !"  exclaim  the  weep- 
ing sisters,  "  he  has  come  too  late  f"  The  declara- 
tion implies  too  little  faith.  Jesus  has  not  come  too 
late.  His  voice  can  raise  the  dead.  '^Dry  up 
your  tears,"  says  the  compassionate  Master  ;  "  only 
believe ;  your  brother  shall  rise  again."  This 
cheering  word  the  pious  Martha  bears  to  her  weep- 
ing sister  ;  and  instantly  she  goes  from  the  place 
of  sorrow  to  the  place  of  sweetest  consolation — to 


THE   COMFORTED AFFLICTION.  237 

Jesus'  feet.  Let  the  mourner  imitate  the  conduct 
of  Mary.  Ee  thy  grief  ever  so  great,  listen  to  the 
call  of  Jesus.  He  invites  you  to  come,  and  cast 
your  burden  upon  him.  Mourner,  sit  not  down  in 
hopeless  sorrow.  There  is  One  who  can  enter 
into  thy  troubles.  He  drank  a  far  more  bitter  cup ; 
and  can  enable  you  to  drink  your  cup  with  holy 
submission.  Although  you  cannot  now  expect  a 
miraculous  interposition — though  death  will  not  be 
called  upon  to  deliver  back  the  loved  one  ;  still  Je- 
sus will  come,  if  you  invite  him — and  pour  into  your 
soul  the  balm  of  heavenly  consolation.  Let  every 
child  of  affliction  listen  to  the  gracious  invitation, 
"  The  Master  is  come,  and  calleth  for  thee." 

Prayer. — To  whom  shall  we  go  in  the  hour  of  af- 
fliction but  to  thee,  O  Redeemer,  who  wast  thyself  "  a 
man  of  sorrows,  and  acquainted  with  grief?"  The  suf- 
ferings of  soul  and  body  incident  to  our  nature,  saving 
that  of  sin,  thou  didst  endure,  that  we  might  find  in 
thee  a  sympathizing  Friend,  as  well  as  an  almighty 
Saviour.  Thou  wast  "  tempted  in  all  points  like  as 
we  are,  yet  without  sin."  Grant,  then,  that  we  may 
hear  thy  voice  inviting  us,  as  thou  didst  weeping  Mary, 
to  come  to  thee,  and  to  cast  our  sorrows  at  thy  feet. 
If  left  to  sustain  the  burden  alone.  Lord,  we  shall  sink  ; 
for  it  is  heavier  than  our  feeble  spirits  can  endure. 
How  weak  are  the  powers  of  nature,  even  when  no  af- 
flictions press  upon  us  !  But  when  the  stroke  actually 
falls,  how  do  we  faint  without  thine  all-siip porting  arm ! 
It  is  in  vain,  O  Lord,  that  we  look  for  consolation  from 
the  world ;  or  even  from  the  dear  friends  who  feel  for 
lis.  Their  sympathy  cannot  reach  the  deep  fountains 
of  grief.  The  wound  is  too  severe  to  be  stanched  by 
any  but  a  Divine  hand.     It  is  only  that   dear  hand 


238  BOOK   FOR    THE   SABBATH. 

which  was  pierced,  and  that  heart  which  burst  in  agony 
on  the  cross,  which  can  effectually  soothe  or  heal  the 
broken  heart.  We  bring  our  burdens.  Lord,  to  thee. 
We  acknowledge  the  rectitude  of  thy  dealings,  and  in 
our  heaviest  trials  we  bow  to  the  justice  which  impo- 
seth  them.  We  deserve  it  all ;  yea,  ten  thousand  times 
more  than  we  suffer.  Still  may  we  come,  and  crave 
that  grace  which  can  help  us  to  bear  the  load,  and 
which  can  sanctify  the  dispensation  to  the  good  of  our 
souls.  Oh,  let  the  rebukes  of  thy  providence  lead  us 
to  repentance ;  let  us  be  weaned  thereby  from  the 
world ;  and  through  this  and  other  tribulations  let  us 
enter  at  last  into  the  kingdom  of  God.     Amen. 


MEDITATION  XLIX. 

DEPRECATION. 
And  lead  us  not  into  temptation,  Matt.  vi.  13. 
Daily,  yea,  almost  hourly  should  this  prayer 
arise  ;  since  there  is  scarcely  a  place  or  a  moment 
iu  which  we  are  not  exposed  to  the  influence  of  the 
tempter.  The  body  with  its  impulses  is  in  close 
contact  with  the  soul.  How  does  it  plead  for  in- 
dulgence !  Every  sense  is  an  inlet  to  temptation. 
The  eye  is  roving  after  the  forbidden  object.  The 
appetite  is  clamorous  for  dainties,  or  pushes  us  be- 
yond the  bounds  of  strict  temperance.  The  very 
touch  will  sometimes  sting  the  soul.  Around  us 
on  every  hand  are  seductive  influences,  by  which 
Satan  manages  to  rouse  into  action  the  wrong  de- 
sires. Here  the  cup  of  sensual  pleasure  is  present- 
ed ;  there  the  golden  idol ;  and  there  again,  in  dis- 
tant but  attractive  glory,  rises  the  temple  of  fame. 
Go  where  we  w^ill,  the  enemy  is  in  our  path.     If 


DEPRECATION.  239 

we  muse  in  solitude,  the  imagination  will  tempt  us 
away  to  scenes  of  folly  and  of  sin.  If  we  mingle 
in  the  social  circle,  flattery,  and  pride,  and  vanity, 
and  sensual  emotions,  will  sometimes  be  provoked. 
If  we  engage  in  traffic,  oh  how  difficult  to  keep  "  a 
■conscience  void  of  offence  toward  God  and  men  !" 
If  we  perform  even  a  religious  exercise,  the  tempt- 
er will  be  near  to  promote  hypocrisy  or  self-com- 
placency. Where  can  we  flee  to  hide  ourseJves 
from  his  power  ?  He  followed  our  Master  even 
into  the  solitary  wilderness ;  and  shall  we  hope  to 
escape  ?  But  Jesus  has  put  into  our  mouths  a 
prayer  of  defence ;  "  Lead  us  not  into  temptation." 
Sensible  of  our  exposure  and  weakness,  let  this 
petition  dwell  on  our  lips.  If  offered  in  sincerity, 
if  we  truly  hate  sin,  and  wish  to  avoid  its  contami- 
nation even  in  thought,  there  cannot  be  a  more 
suitable  prayer  than  this ;  nor  will  it  be  offered  in 
vain.  He  who  taught  it  us,  well  knows  our  liabil- 
ity to  sin  :  and  having  been  himself  exposed  to  Sa- 
tan's attacks,  he  will  not  fail  to  succour  those  who 
call  upon  him. 

Prayer. — Blessed  Saviour,  who  hast  taught  us  to 
pray,  "  Lead  us  not  into  temptation ;"  to  thee  may  we 
flee  in  every  dark  distressful  hour,  and  find  thee  "  a  re- 
fage,  a  very  present  help  in  trouble."  Even  in  our  best 
frames,  we  feel,  O  Lord,  how  weak  is  our  .strength, 
how  faint  are  our  hopes  of  perseverance  !  No  arm,  we 
are  confident,  but  thine  can  hold  us  up,  and  bear  us 
forward  in  the  path  of  duty.  But  ah,  how  soon  is  our 
sky  overcast !  One  hour  finds  us  rejoicing,  and  the 
next  sees  us  covered  wdth  confusion,  and  overwhelmed 
with  apprehension.  Satan  is  at  hand  watching  for  op- 
portunities to  ply  his  darts,  and  scare  an  hour  passeth 


240  BOOK   FOR   THE   SABBATH. 

in  which  there  is  not  an  opening  for  his  attacks.  The 
body  is  one  source  of  temptation.  O  Lord,  enable  us 
to  keep  it  under,  and  to  bring  it  into  subjection.  En- 
able us  "  to  crucify  the  flesh,  with  its  affections  and  its 
lusts."  But  what  power,  O  Lord,  could  the  body  have, 
if  the  heart  were  not  wrong  ?  Alas  !  here  is  the  foun- 
tain of  evil.  "  Create  in  us  a  clean  heart,"  and  all 
will  be  safe.  Since,  blessed  Saviour,  thou  wast  thy- 
self tempted,  and  knowest  the  wiles  of  the  adversary, 
oh,  be  thou  our  strength  and  our  shield.  Help  us  to 
say  to  every  evil  suggestion,  "  Get  thee  behind  me,  Sa- 
tan." Help  us  to  contend  against  worldly  allurements  ; 
and  clothed  in  the  panoply  of  the  gospel,  may  we  be 
able,  through  thy  strength,  to  overcome  all  our  spiritual 
enemies,  and  we  will  ascribe  the  victory  and  the  glory 
to  thy  name  alone.     Amen. 


MEDITATION   L. 

ENC  OUR AGEMENT. 
This  man  receiveth  sinners,  Luke  xv.  2. 
Though  spoken  by  an  enemy  of  Jesus,  ♦hese 
words  are  a  precious  testimony  to  his  condescend 
ing  love  and  mercy.  "  I  came,"  says  he,  "  not  to 
call  the  righteous,  but  sinners  to  repentance,"  Luke 
V.  32.  Blessed  truth  !  Were  it  not  for  this,  how 
many  a  poor  soul  would  go  weeping  to  the  grave  ! 
The  heart,  deeply  smitten  with  a  sense  of  its  sins. 
feeling  almost  as  if  there  could  be  no  mercy  for  one 
so  vile,  has  caught  at  these  encouraging  words, 
and  ventured  to  make  application  to  Jesus.  He 
"  receiveth  sinners."  This  has  inspired  confidence 
in  the  soul,  even  when  conscience  has  been  so  loud 
in  her  reproofs,  as  almost  to  overwhelm  the  mind 


ENCOURAGEMENT.  24 

with  despair.  Why  need  any  keep  back  from  the 
gracious  Saviour  on  the  ground  of  their  unworthi- 
ness  ?  This  is  the  very  ground  assumed,  on  which 
Jesus  will  welcome  them.  It  is  not  the  righteous, 
not  the  worthy  whom  he  calls,  and  whom  he  re- 
ceives. Oh  no  ;  it  is  "  the  poor  in  spirit,"  those 
who  feel  themselves  "  the  chief  of  sinners."  It  is 
the  Mary  Magdalenes,  the  publicans  with  broken 
hearts  and  weeping  eyes,  whom  Jesus  receives. 
Said  he  not  to  one  who  wept  over  her  sins, "  Daugh- 
ter, thy  sins  are  forgiven  thee  ?"  Said  he  not  to 
another,  "  This  day  must  I  abide  in  thy  house  ?" 
And  to  another,  "  O  woman,  great  is  thy  faith  ?" 
Let  nothing,  then,  hinder  us  from  fleeing  at  once 
to  this  gracious  Deliverer.  Are  our  sins  mamfe 
and  aggravated  ?  Do  they  seem  of  mountain  majp* 
nitude?  Who  but  Jesus  can  take  them  awa^ 
What  but  his  blood  can  wash  out  the  crimson 
stain  1  Venture,  then,  to  go,  and  lay  thy  polluted 
soul  at  his  feet.  He  "  receiveth  sinners."  This  is 
enough  even  for  the  vilest.  On  this  assurance  we 
may  go  to  him  ;  we  may  cast  our  burden  on  him, 
and  commit  our  souls  into  his  hands,  not  doubting 
that  his  "  blood  cleanseth  us  from  all  sin." 

Prater. — ^Blessed  Jesus,  hadst  thou  not  uttered 
words  of  encouragement  even  for  the  vilest  who  mourn- 
eth  for  sin,  we  had  not  dared  to  make  application  to 
thee  for  mercy ;  for  not  only  are  we  sinners,  in  common 
with  others,  but  there  seemeth  to  be  in  our  case  a  deep- 
er criminality,  from  circumstances  which  thou  only 
«;anst  know  and  appreciate.  What  the  guilt  of  others 
may  be  we  know  not ;  but  fixing  our  eyes  upon  our 
o-vvai  case,  it  seemeth  as  if  none  could  have  sinned  in  a 
manner  so  vile,  so  ungrateful.  We  know  it  would  be 
21 


1 

242  BOOK   FOR   THE   SABBATH. 

depreciating  the  merits  of  thy  blood,  to  assert  that  it 
could  not  reach  and  cleanse  even  our  guilt ;  nor  would 
we  dare  to  indulge  the  thought ;  but  at  times,  some- 
thing will  suggest  the  impossibility  of  our  finding  mercy 
even  at  thy  hands.  O,  rid  us  of  this  unbelief!  Let 
the  assurance  that  thou  receivest  sinners,  comfort  and 
encourage  us.  Reveal  to  our  faith  thy  sufficiency ; 
and  enable  us  to  cast  our  sin-sick,  sin-burdened  souls  at 
thy  feet.  Let  the  examples  on  record  of  thy  willing- 
ness to  receive  even  the  chief  of  sinners,  urge  us  to  flee 
without  delay  to  thy  mercy.  Yes,  we  w\]\  come,  even 
now,  with  all  our  inward  burdens.  Receive  us,  O  Lord, 
and  speak  to  us,  as  thou  didst  to  weeping  Mary.  Say 
to  us,  "  Your  sins,  which  are  many,  are  forgiven." 
Those  words  of  mercy  shall  fill  our  souls  with  "joy 
unspeakable."  Since  thou  receivest  sinners,  O  receive 
who  are  among  "  the  chief  of  sinners." 


MEDITATION  LL 

THE   NATIVITY CHRISTMAS. 

And  she  shall  bring  forth  a  son,  and  thou  shalt  call  his  name 
Jesus ;  for  he  shall  save  his  people  from  their  sins, 
Matt.  i.  21. 

We  have  here  the  annunciation,  not  only  of  the 
Saviour's  birth,  but  of  the  great  end  for  which  he 
IS  born.  What  heart  can  contemplate  this  event, 
and  not  be  overwhelmed  with  a  sense  of  the  Divine 
goodness  !  "  Unto  ws"  this  "  Child  is  born ;  unto 
us"  this  "  Son  is  given."  The  angel  of  the  Lord  is 
sent  to  proclaim  his  advent.  All  heaven  is  moved 
at  this  interposition  of  the  Divine  mercy.  Christ 
Jesus  comes  in  a  weak  and  lowly  form.  He  con- 
descends to  be  born  of  a  woman — to  be  "  made 
under  the  law,  to  redeem  them  that  were  under  the 


THE   NATIVITY CHRISTMAS.  243 

lavv,  that  we  may  receive  the  adoptioQ  of  sons," 
Gal.  iv.  5.  If  Jesus  had  not  been  born,  there  had 
been  no  hope  of  forgiveness.  "  There  is  none  other 
nanre  under  heaven  given  among  men,  whereby 
we  must  be  saved,"  Acts  iv.  12.  Without  this  Sa- 
viour, how  dark  and  terrifying  would  have  been 
our  prospects  !  Satan  would  have  triumphed  over 
the  destruction  of  our  entire  race.  The  grave  would 
have  closed  over  us,  until  the  '-resurrection  of 
damnation."  Every  earthly  prospect  would  have 
been  covered  with  gloom.  Adore  then,  O  my  soul, 
the  Prince  of  life,  who,  for  thy  salvation,  thus  hum- 
bled himself  to  the  form  of  a  servant.  His  very 
name  is  precious.  It  is  "  Jesus."  Is  there  not  in 
this  name  something  attractive  1  Speaks  it  not  of 
salvation  1  O  ye,  who  feel  sin  to  be  a  burden,  who 
daily  groan  over  its  polluting  load,  remember 
^'^  Jesus"  That  name  ensures  salvation  from  sin. 
Oh,  remember,  the  blood  that  pardons,  also  puri- 
fies. If  thou  art  borne  down  under  sin's  oppres- 
sive weight,  look  unto  Jesus.  It  is  his  voice  which 
says,  "  Thy  sins  are  forgiven  thee."  But  let  no  one 
dare  to  call  Jesus  his  Saviour  who  consents  to  live 
in  sin,  who  wishes  to  have  '•  fellowship  with  the 
works  of  darkness."  .That  faith  alone  is  genuine 
which  '-purifieth  the  heart." 

Prayer. — Ever  blessed  Lord  and  Saviour,  make  us 
to  feel  our  obligations  for  thine  interposition  in  our  be- 
half. Thy  coming  hath  brought  us  not  only  pardon, 
but  purification  from  the  pollution  of  sin.  Didst  thou 
leave  thy  glorious  throne,  didst  thou  humble  thyself  to 
be  bom  of  a  woman,  in  order  to  rescue  such  abject 
worms  as  we  ai^e  ?     Infinite  condescension !     Amazing 


244  BOOK    FOR    THE    SABBATH. 

love !  We  stand  astonished  at  thine  advent,  thy  suf- 
ferings, thy  triumph.  As  we  pore  upon  the  scene  of 
thy  nativity,  we  are  lost  in  view  of  the  extremes  of 
greatness  and  of  meanness.  We  see  God  in  hiunan 
flesh.  Thou  art  the  Babe  of  Bethlehem,  cradled  in  a 
manger;  and  thou  are  the  "mighty  God,  the  everlast- 
ing Father."  We  would  bow  with  the  reverential  wise 
men  of  the  east,  and  offer  thee,  not  the  odours  of  in- 
cense, but  the  poor  sacrifice  of  our  sinful  hearts.  O 
Jesus,  let  these  hearts  be  broken  for  sin.  Let  them  be 
laid  a  willing  sacrifice  at  thy  feet.  Take  us,  and  purify 
us  from  all  sin.  This  was  the  end  of  that  salvation 
which  thou  didst  bring  ;  and  this  is  what  we  need,  and 
what  we  most  earnestly  implore.  O,  save  us  from  the 
power  and  pollution  of  sin.  Let  it  no  longer  "  reign 
in  our  mortal  body."  "  Create  in  us  a  clean  heart,  and 
renew  a  right  spirit  within  us."  To  thee  shall  be  all 
the  glory.  Our  song  shall  ever  be,  "  Unto  him  that 
loved  us,  and  washed  us  from  our  sins  in  his  own  blood, 
to  him  be  glory  and  dominion  for  ever  and  ever." 
Amen. 


MEDITATION  LIL 

THE    SOLEMN   QUESTION THE   NEW   YEAR 

ANTICIPATED. 

For  what  is  your  life  ?     It  is  even  a  vapour,  that  appeareth 
for  a  little  time,  and  then  vanisheth  away,  James  iv.  14. 

What  is  more  fleeting  than  a  vapour  ?  We  have 
scarcely  time  to  notice  it,  ere  it  is  gone.  The  mist 
that  lies  on  the  mountain-side,  born  in  a  night,  re- 
ceives the  sun-beam  of  morning,  and  fades  away 
from  our  vision.  And  is  such  the  life  of  man  ? 
Truly  the  pen  of  inspiration  has  drawn  a  vivid 
picture  of  our  vain  life.     Nor  is  this  the  only  pas- 


THE   SOLEim    QUESTION.  245 

sage  of  inspired  truth  which  speaks  the  same  idea. 
"  Man,"  says  the  psalmist,  "  at  his  best  state  is  al- 
together vanity.  Surely  every  man  walketh  in  a 
vain  show,"  Psa.  xxxix.  5,  6,  "  He  cometh  forth 
like  a  flower,  and  is  cut  down  : — in  the  morning  it 
flourisheth  and  groweth  up ;  in  the  evening  it  is 
cut  down,  and  withereth,"  Job  xiv.  2  ;  Psa.  xc.  6. 
Time  past  is  as  though  it  were  not.  As  to  the 
time  to  come,  we  know  not  whether  another  year 
will  find  us  in  the  land  of  the  living.  How  many 
during  the  past  year — some  of  whom  were  known 
to  us,  and,  it  may  be,  loved,  dearly  loved  by  us — 
have  gone  to  the  chambers  of  death  !  Their  race 
is  run.  They  are  no  longer  objects  of  interest  to 
any  but  to  those  who  loved  them.  The  unthinking 
world  tread  carelessly  over  their  graves.  Oh,  what 
supreme  vanity  are  the  projects  of  the  ambitious 
and  the  covetous !  What  object  is  worthy  of  our 
pursuit,  save  the  discharge  of  duty,  and  preparation 
for  eternity !  Let  us  be  deeply  impressed  with  the 
shortness  of  time,  and  with  the  importance  of 
"  working  while  it  is  day."  Look  back,  my  soul, 
and  see  how  time  has  fled  unimproved  ;  nay,  worse, 
even  murdered  in  indolence  and  in  sensual  indul- 
gence. Oh  the  past !  Painful  is  the  review  of 
life's  scenes.  But  let  me  "redeem  the  time,"  see- 
ing that  "  the  days  are  evil."  Let  me  save,  out  of 
a  lost  existence,  some  fragments,  which  shall  tell 
of  good  accomplished  by  the  grace  of  God,  and 
which  shall  serve  to  light  up  my  otherwise  gloomy 
pilgrimage.  • 

Prayer. — In  view  of  our  frailty  and  our  sin,  we  may 
well  exclaim.  "What  is  man,  that  thou  art  mindful  of 
21* 


246  BOOK   FOR   THE    SABBATH. 

him !"  We  are  of  yesterday,  and  to-morrow  we  die. 
What  goodness  and  forbearance  hast  thou  shown,  in 
sparing  us  to  the  present  hour !  How  many  sins  and 
provocations  have  marked  our  course  from  childhood 
onward ;  and  what  hardness  of  heart  have  we  evinced 
under  the  various  dispensations  of  thy  providence ! 
Truly  "  thou  hast  not  dealt  with  us  after  our  sins,  nor 
rewarded  us  according  to  our  iniquities."  Hadst  thou 
cut  us  down  long  since,  and  consigned  our  bodies  to  the 
tomb,  it  would  have  been  but  a  righteous  expression  of 
thy  displeasure  against  us;  nay,  hadst  thou  cast  our 
souls  into  hell,  it  would  have  been  a  retribution  which 
the  universe  must  have  approved.  How  have  we 
abused  the  powers  given  us  to  glorify  God  !  How  have 
we  wasted  our  time  extended  to  us  that  we  might  repent 
and  turn  to  thee  !  How  have  we  slighted  the  day  and 
the  means  of  grace,  conferred  on  us,  but  withheld  from 
millions  !  We  bow  in  deepest  shame  before  thee,  thou 
offended,  yet  long-suffering  Jehovah.  Oh,  let  us  now 
receive  forgiveness  and  grace.  Help  us  to  redeem  time 
which  has  been  lost  and  abused  to  purposes  of  evil. 
May  we  devote  what  remains  to  thy  service,  and  to 
preparation  for  eternity.  Blot  out,  O  God,  from  thy 
book,  all  the  past.  Let  the  precious  blood  of  the  Lamb 
cancel  the  dark  account.  Let  thy  Holy  Spirit  strength- 
en us  to  commence  anew  our  journey,  and  to  "  run 
with  patience  the  race  that  is  set  before  us."  Wheth- 
er our  days  be  few  or  many,  may  they  all  be  spent  in 
thy  service  ;  and  when  they  shall  close,  let  our  spirits 
cheerfully  bid  adieu  to  earth,  in  the  sweet  and  com- 
forting assurance  of  future  felicity,  through  our  Lord 
Jesus  Christ,  to  whom  be  glory  for  ever.     Amen 


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